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Amid the prospect of a declining economy, investors have not withdrawn their interest in the multifamily market. The substantial momentum of apartment demand is promising news for a more balanced market, but multifamily performance will continue to vary among different markets.Sources discussed in this episode:The Conference Board: “US Consumer Confidence Plunged Again in April” https://www.conference-board.org/topics/consumer-confidence The New York Times: “Washington State Lawmakers Vote to Limit Rent Increases” - https://www.nytimes.com/2025/04/27/us/rent-increase-washington-state.html Apartment List: April 2025 National Rent Report, “the first indication of demand slowing due to declining consumer confidence amid a more uncertain macroeconomic outlook” - https://www.apartmentlist.com/research/national-rent-dataAssociation of Foreign Investors in Real Estate: “AFIRE International Investor Survey: Q1 2025 Pulse Report” - https://www.afire.org/survey/pulse14425/Colliers: “Q1 2025 Market Snapshot, Transitory Uncertainty Weighs on Investment Activity” - https://www.colliers.com/download-article?itemId=f5148b52-3204-4966-ad41-3c5b31b245f6 CRE Finance Council: “1Q 2025 Sentiment Index Shows Steep Decline Amid Rising Tariff and Market Uncertainty” - https://cmbs.informz.net/cmbs/data/images/CREFC%201Q25%20BOG%20Survey%20Results.pdf Download Gray Capital's latest report: ⁠https://www.graycapitalllc.com/window/⁠Sign up for our free multifamily newsletter here: ⁠https://www.graycapitalllc.com/newsletter⁠ DISCLAIMERS: This video does not constitute professional financial advice and is for educational/entertainment purposes only. This video is not an offer to invest. Any offering would be made through a private placement memorandum and would be limited to accredited investors.

Third Sunday of Easter. Year C - 04-May-25 (EPISODE: 528) Readings for 04-May-25 - Third Sunday of Easter. Year C FIRST READING: Acts 5:27-32, 40b-41 Ps 30:2+4, 5-6, 11-12a+13b. "I will praise you Lord, for you have rescued me" SECOND READING: Rev 5:11-14 GOSPEL ACCLAMATION ((no bibl. ref.)). Alleluia, alleluia! Christ is risen, the Lord of all creation. He has shown pity on all people. GOSPEL: John 21:1-19 or 21:1-14 Image: Shutterstock licensed Item ID: 188307938 - VATICAN CITY - SEPTEMBER 21: The Great Catch of Fish mosaic in the St. Peter's Basilica on September 21, 2013 - Vatican City, Italy. - Contributor: Luis Santosl. +++++++++++++ Archive of homilies and reflections: http://homilycatholic.blogspot.com.au To contact Fr. Paul, please email: paulwkelly68@gmail.com To listen to my weekly homily audio podcast, please click this link here: https://soundcloud.com/user-633212303/tracks You are welcome to subscribe to Fr Paul's homily mail-out by sending an email to this address: Subscribe to mailing list to keep up-to-date Further information relating to the audio productions linked to this Blog: "Faith, Hope and Love - Christian worship and reflection" - Led by Rev Paul Kelly Prayers and chants — Roman Missal, 3rd edition, © 2010, The International Commission on English in the liturgy. (ICEL) Scriptures - New Revised Standard Version: © 1989, and 2009 by the NCC-USA. (National Council of Churches of Christ - USA) "The Psalms" ©1963, 2009, The Grail - Collins publishers. Prayers of the Faithful - " Together we pray" by Robert Borg'. E.J. Dwyer, Publishers, (1993) . (Sydney Australia). Sung "Mass In Honour of St. Ralph Sherwin" - By Jeffrey M. Ostrowski. The Gloria, Copyright © 2011 ccwatershed.org. - "Today I Arise" - For Trisha J Kelly. Original words and music by Paul W. Kelly. Inspired by St Patrick's Prayer. Arranged and sung, with additional lyrics by Stefan Kelk. 2019. "Quiet Time." Instrumental Reflection music. Written by Paul W Kelly. 1988, 2007. & This arrangement: Stefan Kelk, 2020. Sound Engineering and editing - P.W. Kelly. Microphones: - RODE-NT-USB-mini Editing equipment: NCH software - MixPad Multitrack Studio Recording Software NCH – WavePad Audio Editing Software. Masters Edition v 12.44 Sound Processing: iZotope RX 6 Audio Editor [Production - KER - 2025] May God bless and keep you. +++++++++++++++++++++++++++++

Bruno Villamor Gay (Lugo, 1978)está titulado Superior en Música na Especialidade de Instrumentos da Música Tradicional Galega polo Conservatorio Superior de Música de Vigo. Neto d’O Gaiteiro de Santo Xusto’, ten contacto coa música tradicional desde moi neno recibindo ensino de mestres da talla de Enrique Candal, Daniel Bellón, Pepe Vaamonde, Iván Costa, Germán Diaz, etc. Membro fundador do grupo Caldaloba de Lugo, co que ten editado o cd As Córes da Música (Sons Galiza, 1999); e do grupo Os Minhotos co que ten editado o cd Pinga d’Auga (2013), na actualidade desempeña a súa faceta de gaiteiro e compositor nos grupos Zoelas (co que ten editado o cd Tesmenteira), Tango en Xan3iro (co que ten editado o cd Meu Pitiño) e A Vagabán. Entre os diversos galardóns obtidos destacan o 1º Premio do Concurso Sons Folk 98 atinxido como membro do grupo Caldaloba, finalista do 24éme e 26éme Trophée Interceltique pour soliste de gaita Mac Crimmon (Lorient 2012 e 2014) e os dous accésits acadados no Concurso de Gaita Constantino Bellón nas edicións XVI e XVIII. Na actualidade combina a dirección artística da Asociación Cultural “Cántigas e Frores” coa impartición de clases de gaita, requinta e percusión tradicional. Ten impartido diversos cursos en Galicia (XVI, XVII, XVIII, XIX e XX Curso de Cultura Tradicional Galega organizado pola Asociación Cántigas e Frores de Lugo; Curso de Técnica e Interpretación de Gaita Galega (2006) no Conservatorio Profesional de Ourense; Os Ritmos tradicionais galegos no ensino da música e da educación física (2008) na USC) e na Galicia exterior (Unity Galega de New York; Centro Galego de México DF; Centro Galego de Santander; Centro Galego de Vitoria; Irmandade Galega de Euskadi; Casa de Galicia de Ponferrada...) Ao longo da súa carreira realizou varias publicacións: a serie Temperando Iniciación (editorial Dos Acordes) método progresivo de aprendizaxe para gaita galega que consta de catro volumes; dous volumes da serie Temperando Intermedio (editorial Dos Acordes) A Evolución da Música Tradicional Galega (libro publicado polo Concello de Santiago de Compostela do que é coautor), o artigo Cántigas e Frores publicado na revista Etno-folk, Cántigas e Frores “60 anos de tradición”. Editorial Cántigas e Frores e O Gaiteiro de Santo Xusto “O son da Ulloa”. Edición propia. Participou na gravación de diversos discos como son o XIII, XVI, XVII, XVIII e XIX Constantino Bellón, I Certame de Gaita As Mariñas de Betanzos, Mira como veño (do grupo Cantatí), Contratempo (do grupo Leña Verde de Pol) así como no proxecto Trece Lúas organizado pola Asociación de Gaiteiros Galegos gravando gaitas e requintas. Tomado de: http://gaiteirosgalegos.gal/tradescola/index.php?option=com_content&view=article&id=3&Itemid=4

올뉴 삼테성즈! 2025년 4월호. 군대를 통해 본 기술과 인구의 간격, 그리고 정부 기술투자의 적절한 길!- 오프닝 PPL전세계 500만부 베스트셀러, '아인슈타인의 꿈' 발간!알라딘 구매 링크 : https://www.aladin.co.kr/shop/wproduct.aspx?ItemId=362549953- 이용의 디벼보기무기 기술의 발전과 군 병력의 불균형, 답은 있나?- K2 박사현장에서 바라보는, 창의적이고 의미있는 기술투자란 무엇인가!- 전체 자료https://www.slideshare.net/slideshow/2025-4-k2-pdf/278297367- 과학과사람들 회원 '사람들' 가입 링크https://www.sciencepeople.co.kr/membership/about-membership/과학과 사람들 제공

Boken heter "Modearv : essäer om kläder, kulturarv och samhälle" och gäst är Johannes Daun, redaktör och medförfattare.Kläder påverkar hela våra liv. Vi klär oss, iakttar andra, konsumerar och kommunicerar. En del av klädernas betydelse handlar om dess arv – den historia och kultur som hänger ihop med mode, kläder och textil. Och som förmedlas genom normer och traditioner. I boken ger elva forskare och skribenter, inom bland annat textilhistoria och modevetenskap, exempel på hur historiska perspektiv på kläder och mode som kan hjälpa oss att bättre förstå både dåtidens och dagens samhälle. I programmet pratar vi bl.a. om hur användning av olika plagg har förändrats över tid (som slipsen, badkläder m.m.). Vi pratar om plaggens historiska ursprung (som t.ex. från det militära). Och vi pratar om kännetecken för vår tid när det kommer till kläder, mode och kulturarv. Support till showen http://supporter.acast.com/larafranlarda. Bli medlem på Patreon: https://www.patreon.com/larafranlarda så får du tillgång till exklusiva avsnitt och övriga avsnitt reklamfritt. https://plus.acast.com/s/larafranlarda. Hosted on Acast. See acast.com/privacy for more information.

Kádas Richárd László Fehérgyarmaton született. Jelenleg az osztrák Oberwartban szolgál lelkészként. Tanulmányait a Debreceni Református Hittudományi Egyetemen végezte, ahol 2015-ben diplomázott. Ezt követően ösztöndíjjal tanult a wuppertali és heidelbergi egyetemeken. Lelkészi szolgálatát Magyarországon kezdte, majd 2019 óta az Oberwarti Református Egyházközség vezető lelkésze. Emellett PhD-képzésben vesz részt a heidelbergi egyetemen.Korábbi adások Richárddal:https://youtu.be/nvyneb0bND4Kádas Richárd - Vers mindenkinek I Borbély Szilárd: A kőtáblára https://youtu.be/epA_9OQkzT0Online interjú Kádas Richárddal, a felsőőri református lelkésszel https://youtu.be/K1otFI1CuCg#ausztria #református #egyház https://www.die-reformierten.at/index.php/component/tlpteam/team/pfarr-mmag-richard-laszlo-kadas?Itemid=171https://reformiertekirche.at/richard-kadas-neuer-reformierter-pfarrer-in-oberwart/https://evang-neuhaus.at/administrator-pfr-richard-kadas/https://reformiertekirche.at/richard-kadas-neuer-reformierter-pfarrer-in-oberwart/https://www.martinus.at/dl/sMukJKJLKkMJqx4KJK/Kontakt_2019_103.pdfA reform szelleme – Kálvin Gála kisfilm https://www.youtube.com/watch?v=8_S7VrYcPIAVallás és hitélet a vasfüggönyön túl https://www.youtube.com/watch?v=qIJPsPPOHps0:00 Beköszönés3:30 A lelki szolgálat hívó ereje4:50 Tarcza Lászlón, nagyapa: Rozsályi Görögkatolikus Egyházközség kántora7:00 14 evesen, debreceni refi9:00 Pálya választás12:30 Debreceni évek16:40 Aktív élet, foci21:30 Németország: Wuppertal, Heidelberg22:10 Segedlelkész23:00 Iskolalelkész, intézményi lelkész, Kisvárda (2015-2018)24:00 PhD, tema választás: Erotika vs Pornográfia28:40 Keresztény etikai kérdések a szexualitás ábrázolása kapcsán: Erotika vs Pornográfia32:00 Ausztriába kerüles33:25 Oberwarti rokonok34:00 Német nyelv35:20 Ausztriai munka38:00 Fiatalok es a mesterséges intlligencia45:00 Turák idösekkel46:30 Színház, Derült égből Martonka!, Balazs panzio50:45 Néptánc51:30 Idö menedzsment53:40 Egyházi poziciok, feladatok57:30 Utazás: Japán1:02:10 Erdély1:04:40 Spanyolország1:08:51 Április 11, A magyar költészet napja - Pilinszky János: Harmadnapon1:10:00 Elköszönés ---------------

Brent Graham is joined by a team of rugby betting experts todiscuss the weekend's action from a betting angle on THE HANDICAP ”Rugby Chatthat Matters” Thursday nights show will be live at 21h00 SA time and willcover Super Rugby Week 7 and URC Week 14.   Here is the link to subscribe to Brent's weekly bettingmailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters sharebets and information  https://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38402&Itemid=767

La nostra memoria è davvero affidabile? In questa puntata abbiamo chiacchierato con Giuliana Mazzoni, professoressa di psicologia e neuroscienze, per esplorare il complesso funzionamento della memoria umana. Parliamo di falsi ricordi, testimonianze alterate e dell'influenza che domande suggestive possono avere sulla nostra percezione del passato. Scopriremo come si formano i ricordi, perché possono essere distorti e quali implicazioni questi meccanismi hanno in ambiti cruciali come la giustizia e la società. E poi, che cos'è l'effetto Mandela? Davvero milioni di persone possono ricordare eventi che non sono mai accaduti? Un viaggio affascinante tra scienza e percezione, alla scoperta della fallibilità della nostra mente.Ospiti: Giuliana MazzoniRedazione: Elisa Baioni, Clarissa Esposti, Manuela Gialanella, Diego Martin, Matteo Melchiori, Giuseppe Molle, Alex Ordiner, Dasara Shullani, Matilde  Spagnolo, Cristiano Ursella, Chiara Vitaloni, Enrico ZabeoAltri riferimenti:[http://old.carocci.it/index.php?option=com_carocci&task=schedalibro&Itemid=72&isbn=9788843057177]Psicologia della testimonianza, di Giuliana Mazzoni, Carocci editore.Musiche: [https://www.epidemicsound.com/ Epidemic Sound]Seguiteci sui profili social del CICAP:Facebook: https://www.facebook.com/@cicap.orgInstagram: https://www.instagram.com/cicap_it/

Brent Graham is joined by a team of rugby betting experts todiscuss the weekend's action from a betting angle. Thursday nights show will start 15 minutes later at 21h15 SAtime and will cover the Six Nations Round 5 action as well as Super Rugby Week 5. Here is the link to subscribe to Brent's weekly bettingmailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters sharebets and information  https://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38388&Itemid=767

Brent Graham is joined by a team of rugby betting experts todiscuss the weekend's action from a betting angle. Thursday nights show will start 15 minutes later at 21h15 SAtime and will cover the Six Nations Round 4 action including Ireland v Franceas well as Super Rugby Week 4 and the URC game between the Sharks and theLions.  Here is the link to subscribe to Brent's weekly bettingmailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters sharebets and information  https://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38381&Itemid=767

Brent Graham is joined by a team of rugby betting experts todiscuss the weekend's action from a betting angle. The Handicap is live everyThursday night at 21h00  however the URCedition of the show is live on Friday at 16h00.  Here is the link to subscribe to Brent's weekly bettingmailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters sharebets and information  https://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38377&Itemid=767 

Brent Graham is joined by a team of rugby betting experts todiscuss the weekend's action from a betting angle. The Handicap is live everyThursday night at 21h00  and this weekthe panel discuss the 3rd round of Super Rugby action and they will also have ahigh level look at the URC week 12 matches which will be covered in more detailon Fridays show at 16h00.  Here is the link to subscribe to Brent's weekly bettingmailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters sharebets and information  https://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38377&Itemid=767

Brent Graham is joined by a team of rugby betting experts todiscuss the weekend's action from a betting angle. The Handicap is live everyThursday night at 21h00  and this weekthe panel discuss the 2nd round of Super Rugby action, the 3rd weekof Six Nations action and they also look at the lone URC fixture between theBulls and the Lions. Here is the link to subscribe to Brent's weekly bettingmailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters sharebets and information  http://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38370&Itemid=767

A betting preview for week 11 of the URC Here is the link to subscribe to Brent's weekly bettingmailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters sharebets and information  http://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38364&Itemid=767

Brent Graham is joined by a team of rugby betting experts todiscuss the weekend's action from a betting angle. The Handicap is live everyThursday night at 21h00  and this weekthe panel discuss the opening round of Super Rugby action and also look at thebetting on week 11 of the URC.   Here is the link to subscribe to Brent's weekly bettingmailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters sharebets and information http://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38364&Itemid=767

Brent Graham is joined by a team of rugby betting experts to discuss the weekend's action from a betting angle. The Handicap airs every Thursday night at 21h00  and this week the panel discuss Round 2 of the Six Nations and the Stormers v Bulls URC game   Here is the link to subscribe to Brent's weekly betting mailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter   Here is the link to the forum thread where punters share bets and information  http://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38359&Itemid=767

Brent Graham is joined by a team of rugby betting experts to discuss the weekend's action from a betting angle. The Handicap usually airs every Thursday night at 21h00  but this weeks show will be live at 16h00 in South Africa to allow for team news.   Here is the link to subscribe to the free weekly Goodforthegame betting mailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters share bets and information  http://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38346&Itemid=767 Brent Graham is joined by a team of rugby betting experts to discuss the weekend's action from a betting angle. The Handicap usually airs every Thursday night at 21h00  but this weeks show will be live at 16h00 in South Africa to allow for team news.   Here is the link to subscribe to the free weekly Goodforthegame betting mailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters share bets and information  http://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38346&Itemid=767

The Holy Family of Jesus, Mary And Joseph. Year C – (episode 511) THE LITURGY OF THE WORD Readings: Year C 1 Samuel 1:20-22, 24-28 Psalm blessed are those who dwell in your house O lord. 1 John 3:1-2, 21-24 Luke 2:41-52 Image: https://creator.nightcafe.studio/creation/dKeusvSeHw6vas1HvBbd/the-presentation-of-jesus-in-the-temple-by-mary-and-joseph-and-watched-on-with-joy-by-elderly-simeon?ru=Paul-Evangelion The Holy Family of Jesus, Mary And Joseph. Year C - References: Fr Paul W. Kelly Some ideas adapted from 'Sharing the Word through the Liturgical Year, by Gustavo Gutierrez. Joseph and the shepherds. Written for the carol service at St John's, West Ealing in 1989. Of course, it is fairly certain that Jesus wasn't born in 0 AD (more likely sometime between 5BC and 2BC), and 0 AD doesn't exist as the calendar goes from 1 BC to 1 AD, and these days it's correct to call them 1 BCE and 1 CE, but hey, it's a poem. © Godfrey Rust,godfrey@wordsout.co.uk . See here for details of permissions for use. Image Credit: Shutterstock Licensed. Item ID:505470880 - Christmas religious nativity scene, Holy family abstract watercolour illustration Mary Joseph and Jesus in the starry night Contributor- Thoom ++++++++ The Holy Family of Jesus, Mary And Joseph. Year C (Sunday) (episode 511) "How happy they who dwell in your house, O Lord." Grace to you and peace from God our Father and the Lord Jesus Christ. (or/ The Lord be with You) +++++++++++++ Brothers and sisters, let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries. Lord Jesus, you are mighty God and Prince of peace. Lord have mercy// You are Son of God and the Son of Mary. Christ have mercy// You are Word made flesh, the splendour of the Father. Lord have mercy. May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. Amen. +++++++++++++++++++++ Memorial Acclamation Save us, Saviour of the world, for by your Cross and Resurrection you have set us free. ++++++++++++++++++++++++++ Nativity of the Lord II Euch Prayer II Communion side. pwk: RH ++++ Go and announce the Gospel of the Lord. Archive of homilies and reflections: http://homilycatholic.blogspot.com.au To contact Fr. Paul, please email: paulwkelly68@gmail.com To listen to my weekly homily audio podcast, please click this link here. NB - It is often a week or so Ahead: https://soundcloud.com/user-633212303/tracks Further information relating to the audio productions linked to this Blog: "Faith, Hope and Love - Christian worship and reflection" - Led by Rev Paul Kelly Roman Missal, 3rd edition, 2010, (ICEL) Scriptures - New Revised Standard Version: © 1989, and 2009 by the NCC-USA. "The Psalms" by The Grail - 1963, 2009. Prayers of the Faithful - Robert Borg "Together we pray" - (1993). St. Ralph Sherwin Gloria - written and sung By Jeffrey M. Ostrowski. 2011 ccwatershed.org. Christmas Hymn - "Word Made Flesh" by Paul W. Kelly. Based upon: John's Gospel 1:14; 1 John 4:9; & Isaiah 9:2, 6, 7. (Written on 8/5/20; 10/9/20). Arranged and sung by Stefan Kelk, with adjusted lyrics. 2020. https://www.airgigs.com/user/stefankelk Traditional hymns: performed by the Bobby Cole Chamber Choir, licensed via Shockwave-Sound.com (https://www.shockwave-sound.com) [Production - KER - 2024] May God bless and keep you.

Brent Graham is joined by a team of rugby betting experts to discuss the weekend's action from a betting angle. The Handicap usually airs every Thursday night at 21h00 and this weeks show will focus on the 2nd week of the Investec Champions Cup with a special “not to be missed” betting strategy discussion at the end. Here is the link to subscribe to the free weekly Goodforthegame betting mailer, great for beginners and veteran punters alike https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters share bets and information http://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38314&Itemid=767

Ko starši ali drugi bližnji, vzgojiteljica, vzgojitelj, učiteljica opazijo, da otrok diha težko in zelo hitro Za Ultrazvok smo šli po sledi poročil, da slovenski pediatri letos zaznavajo več primerov atipičnih pljučnic pri otrocih in mladostnikih. Podatek smo preverili pri pediatrinji Alenki Stepišnik, ki vodi Oddelek za pediatrijo Splošne bolnišnice v Izoli. Ker so okužbe dihal najpogostejše bolezensko stanje otrok in ker lahko pri otroku povzročijo dihalno stisko, je strokovnjakinja med pogovorom opozorila še na okužbo z respiratornim sincicijskim virusom, na prepoznavanje znakov in simptomov oteženega dihanja ter na problematiko tujkov v dihalnih poteh. Foto: Elektronska mikrografija virionov človeškega respiratornega sincicijskega virusa (RSV; obarvani modro) in označenih s protitelesi anti-RSV F protein/ zlato (obarvani rumeno), ki se izločajo s površine človeških pljučnih epitelijskih celic A549. NIAID/ Wiki, cc Povzročiteljice atipičnih pljučnic - mikoplazma, legionela, šigela TUKAJ, TUKAJ Nujna stanja v pediatriji ZD Ljubljana TUKAJ

Brent Graham is joined by a team of rugby betting experts to discuss the weekend's action from a betting angle. The Handicap usually airs every Thursday night at 21h00  and this weeks show will focus on week 1 action in the Investec Champions Cup taking place from the 6th to the 8th of November.     Here is the link to subscribe to the free weekly Goodforthegame betting mailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters share bets and information   http://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38307&Itemid=767  

Brent Graham is joined by a team of rugby betting experts to discuss the weekend's action from a betting angle. The Handicap airs every Thursday night at 21h00  and this weeks show will focus on Ireland v Australia and week 7 of the URC including the Sharks v Stormers clash.     Here is the link to subscribe to the free weekly Goodforthegame betting mailer, great for beginners and veteran punters alike     https://bit.ly/gftgnewsletter Here is the link to the forum thread where punters share bets and information   http://www.goodforthegame.co.za/index.php?option=com_kunena&view=topic&catid=1&id=38301&Itemid=767

After a long hiatus of what was supposed to be a weekly podcast… Hugh and Jarryd return! Appreciating a rainy spring and entering the growth season, they cover garden updates. Hugh recaps the Canberra Club show and good timed catching up with Grant Bowie and Sam Thompson. The guys share nostalgia for the late AusBonsai market and share news and excitement for both the upcoming 2025 AABC Convention in Canberra and the 2025 Bonsai Open. They reflect on how bonsai shows, much like trees, take time to develop and mature, and how the maturation process improves any subject - tree or bonsai show alike.  Support Australian Bonsai events with us! Link to register to the AABC National Bonsai Convention - Canberra 2025 (early bird rego ends 31/10/24) https://www.canberrabonsai.club/index.php?option=com_content&view=article&id=139:2025-aabc-bonsai-convention-3&catid=87&Itemid=2374

Efter Tredje rikets kapitulation den 7 maj slutade samhället att fungera i det sönderbombande Tyskland. Mer än hälften av Tysklands 75 miljoner invånare befanns sig på fel plats. Utbombade, fördrivna, frigivna koncentrationslägerfångar, tvångsarbetare och krigsfångar drev omkring. Tyskarna stal, plundrade och svartabörshandlade för att överhuvudtaget överleva.Svårigheterna gjorde att tyskarna knappast reflekterade över sin skuld, utan började se sig själva som offer. Samtidigt vittnar samtida källor om en förhöjd livskänsla inför de enorma svårigheterna och glädjen över att ha överlevt.I detta avsnitt av podden Historia Nu samtalar programledaren Urban Lindstedt med professor Martin Hårdstedt om boken Vargatider – Livet i Tyskland efter Tredje rikets fall 1945-1955 av Harald Jähner.Kulturarbetare hamnade i den ovana situationen att slakta oxar, kvinnor i finklänningar röjde ruiner för att få tillgång till ransoneringskort och författaren och morfinisten Hans Fallada blev under en kort tid borgmästare.Nedkämpandet av Tredje riket följdes av en enorm våldtäktsvåg framförallt av sovjetiska trupper. Ockupationsmakterna fick också stora problem med djupt traumatiserade tvångsarbetare som stal, mördade och ställde till oro.Mer än hälften av människorna var på fel plats i det som återstod av Tyskland efter kriget. Det handlade om fördrivna tyskar från annekterade områden och tysktalande från områden utanför det gamla tyska riket; miljontals frigivna koncentrationslägerfångar och tvångsarbetare från hela Europa samt med tiden återvändande tyska soldater. Även judar flydde pogromer i Östeuropa till ett Tyskland som kontrollerades av ockupationsmakterna.Under kriget och efter kriget var det kvinnorna som fick ta ansvar för att överleva tillsammans med sina barn - man stal och samarbetade för att inte svälta ihjäl och att få någonstans att bo. Besvikelsen var sedan ofta stor när deras män återvände från krigsfångenskap, bittra och aggressiva.Lyssna också på vår serie om Tredje riket.Musik: The Crucible (Act Three) av bzur, Storyblock Audio. Bild: Ett utbombat Dresden den 17 september 1945.Detta är en ommixad repris. Vill du stödja podden och samtidigt höra ännu mer av Historia Nu? Gå med i vårt gille genom att klicka här: https://plus.acast.com/s/historianu-med-urban-lindstedt. Hosted on Acast. See acast.com/privacy for more information.

Onja Tekavčič Grad je doktorica znanosti in redna profesorica klinične psihologije, ki se že več kot štirideset let ukvarja s suicidologijo - raziskovanjem samomora. Je psihoterapevtka, ustanoviteljica in dolgoletna vodja Klica v duševni stiski ter Centra za psihološko svetovanje Posvet. Spregovorila sva o spopadanju z najhujšimi psihičnimi stiskami in med drugim iskala odgovor na vprašanje: kaj lahko vsak od nas naredi za zmanjšanje stigme in krepitev duševnega zdravja? In kako pristopiti do človeka v stiski, še preden je prepozno? Oddaja je nastala v sodelovanju z Mestno občino Ljubljana, ki so skupaj z nevladnimi organizacijami prizadeva k zmanjševanju stigme duševnega zdravja. Klic v duševni stiski, ki deluje vsako noč med 19:00 in 7:00, je dostopen na 01 520 9900. Seznam Centrov za krepitev zdravja ZD Ljubljana najdeš na: https://www.zd-lj.si/zdlj/index.php?option=com_content&view=category&id=206&lang=sl&Itemid=555

“I never thought there's antisemitism. It's something from the past, for my grandparents, for my mom a little, but it's not something in my generation, or my kids' generation. It's done . . . apparently, not.” Einat Admony is a chef, cookbook author, comedian, and social media star who grew up in Bnei Brak, Israel. With parents from Iran and Yemen, Einat spent her childhood in the kitchens of Mizrahi, Sephardi, and Ashkenazi neighbors. Learn about her family's deep-rooted Jewish heritage in Iran and the broader Middle East. Along with her mother Ziona's journey from Iran to Israel in 1948, Einat discusses the antisemitism she's dealt with online and on the streets in the past year. Hear her stories of Jewish-Muslim coexistence in Iran and memories of spices and perfumes that inspire Einat's dishes. Her cookbooks Balaboosta and Shuk, along with her Manhattan restaurant Balaboosta, reflect a blend of tradition and innovation. “You could not have Judaism today, if it were not for the Jews of Iran,” says Houman Sarshar, an independent scholar and director of publications at the Center for Iranian Jewish Oral History in Los Angeles. Sarshar highlights the historical relationship between Iran and Israel, noting that Iran was the second Muslim-majority country to recognize Israel post-1948.  The conversation also touches on the challenges faced by Jews in Iran, their cultural integration, and the impact of the 1979 Islamic Revolution.  —- 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: EINAT ADMONY: I've been in Israel a few months ago. It's like you always feel loved, you always feel supported. It's still home. It's always going to be my 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 Iran. MANYA: Whether she's deviling eggs soaked in beet juice, simmering Oxtail in shawarma spices, or sprinkling za'atar on pastry dough, chef Einat Admony is honoring her family's Middle Eastern heritage. Both the places where they have lived for generations, as well as the place they have and will always call home: Israel.   EINAT/Clip: Start with brushing the puff pastry with olive oil and za'atar. Have some feta all around and shredded mozzarella. Take the other sheet and just cut it to one inch strips. Now we're going to twist. Need to be careful. Now we're just gonna brush the top with the mix of oil and za'atar. Get it some shiny and glazy. This is ready for the oven. Bake at 400 until it's golden. That's it super easy, just sprinkle some za'atar and eat. MANYA: For the chef, author, reality TV star, and comedian, food reflects the Zionist roots that have been a constant for Einat, the self-made balaboosta, who is largely credited with introducing Israeli cuisine to the U.S. That love for Israel goes back generations, long before the modern state existed, when her maternal ancestors lived in the land, that until 1935 was known as Persia, but is now known as Iran. Her own mother Ziona, the third of seven siblings, was even named for the destination where Einat's grandparents aspired to one day raise their family. Returning home to the land of Zion from which Jews had been exiled centuries earlier was always the goal. When you ask her why, Einat laughs in disbelief.  EINAT: Why? Why? That's homeland. I think a lot of Jewish people for hundreds of years was, that's in every prayer, it's in every Shabbat dinner evening. MANYA: The hatred directed toward Israel by Iran's regime in the form of the deadly attacks on Israel by Iran-backed terrorist groups and the Islamic Republic of Iran itself make it hard to believe that Iran was once a place where Jews and the Zionist movement thrived. But in fact, Iran's history includes periods when the wide-open roads between Iran and Israel ran two ways and the countries not only lived in harmony but worked in close partnership.  Iran was the second Muslim-majority country after Turkey to recognize the modern state of Israel after its formation in 1948, and the two established diplomatic ties. Regular flights ran between Tehran's Mehrabad International Airport and Tel Aviv's Ben Gurion airport.  SARSHAR: We cannot overlook the fact that since October 29, 539 BCE the Jewish community of Iran remains to this day the largest community of Jews anywhere in the Middle East outside the state of Israel. To this day. You could not have Judaism today, if it were not for the Jews of Iran.  MANYA: Houman Sarshar is an independent scholar and director of publications at the Center for Iranian Jewish Oral History in Los Angeles. He has edited a number of books, including Esther's Children: A Portrait of Iranian Jews.  SARSHAR: The history of the Jews in Iran begins about 2,700 years ago, when the first community of known Jews was taken to Iran. They are commonly believed to be one of the 10 Lost Tribes. And then when we fast forward to when Nebuchadnezzar came and destroyed the temple in Jerusalem and took Jews into captivity. Some years after that at 539 BCE on October 29, 539 BCE, to be exact, Cyrus the Great, the founder of the Achaemenid dynasty, liberated Babylon and gave Jews the permission to go back to Israel and rebuild the Second Temple. MANYA: Cyrus the Great – a Persian emperor particularly renowned among contemporary scholars for the respect he showed toward peoples' customs and religions in the lands that he conquered. According to the Book of Ezra in the Hebrew Bible, Cyrus even paid for the restoration of the Jewish temple in Jerusalem. SARSHAR: This is known as the Second Temple period in Jewish history, and under the Achaemenid dynasty, Jews participated in every level of society. And a few centuries forward, around the 5th Century, we know the Jews continue to live with many freedoms, because that is the era when the Babylonian Talmud was originally produced in Iran by Rav Ashi. So, you know, there was a thriving rabbanut (rabbanite) in Iran who had the freedom and the luxury and the time to be able to produce such an important document as the Talmud, which has become the cornerstone of all jurisprudence that we know, Western law, and everything. MANYA: The advent and arrival of Islam in Iran in the 7th Century CE changed circumstances somewhat. As was the case across the Middle East, all non-Muslims became dhimmis – residents who paid a special tax and lived under certain restrictions. The situation for Jews worsened in the 16th Century when the Safavid dynasty made the Shiite creed the dominant form of Islam in Iran. Fatwas made life for all non-Shiites quite difficult. SARSHAR: And for reasons that are still open to discussion, all of these restrictions were most vehemently imposed on the Jews of Iran. And because of these restrictions, all non-Shiites were considered religiously impure. And this religious impurity, kind of like the concept of the untouchable sect in India, they were considered pollutive. MANYA: Jews could not look Muslims in the eye. They were placed in ghettos called mahaleh where they could not leave on rainy days for fear the water that splattered on them could contaminate the water supply. They wore yellow stars and special shoes to distinguish them from the rest of the population. They were not allowed to purchase property from Muslims or build homes with walls that were higher than those of their Muslim neighbors. SARSHAR: They could not, for example, participate in the trade of edible goods because, you know, fruits and vegetables and meats carried this pollution. So Muslims could no longer consume the foods that were touched by Jews. And as a result, this created a certain path forward in history for the Jews of Iran.  They went into antique trades. They went into carpet trades. They went into work of textiles. They became musicians. And for the following 500 years, these restrictions kind of guided the way the Jews of Iran lived in that country, even though they had been there for thousands of years previously. MANYA: Houman said the 1895 arrival of the Alliance Israélite Universelle, a Paris-based network of schools for Jewish children throughout the Middle East and North Africa, including within the mahalehs in Persia, was the first step in a series of improvements for Jews there. SARSHAR: Previous to that, Jews were not allowed to get any kind of an education whatsoever. The only teachers were the Muslim clergy, and they refused to teach anything to Jewish students. So this allowed for the Jewish community to finally start to get a Western-style education, which was very important at that time, given all of the dynamics that were going on in society with modernity. MANYA: As educational opportunities increased in the middle of the 19th Century, so did opportunities for the courtiers and elite to travel and see the Western world as it industrialized and modernized, expanding international trade and sharing wealth more widely. SARSHAR: Often they would be sent by their families to go and try to see if they can, you know, find a way to expand the family's businesses and lives as merchants, and they would come back shocked. I mean, Iran was a place where you know of mostly mud brick homes and dirt roads and people riding around on donkeys. And imagine this is all you've known. You never see women walking around the street. The only women you have ever seen with your own eyes in your life are your mom, your sister, your daughter or your wife, and occasionally, sex workers. And that's it. So all of a sudden, you know, you travel a couple of months by boat and train, and you get to Paris, and it's impossible to try to even conceive of the experience. It must have been something like the Hegelian experience of the sublime. What can the world look like? And where is it that I live in, and why isn't my country the same as this? MANYA: By the early 20th Century, the Persian people concluded the answer to that question was in the rule of law. The reason the European nations provided such opportunity for the community at-large had to do with the fact that the law of the land was not arbitrary or enforced by religion or royalty. It was embedded in a constitution – a set of laws that define the structure of a government and the rights of its citizens – a Western tenet that reduced the power of the clergy and created a parliament called the Majles. SARSHAR: They were starting to read travel journals. They were starting to understand the perspective that Westerners had on Iranians, and those perspectives were often awful. You know, the Western world believed, for example –the country was corrupt to the bone in every respect.  So all of these things gradually led to a call for a constitution, the major pivot of which was the establishment of a legislature of law that would start to create a community where everyone can feel like they're equal in the eyes of the law and have something to gain by trying to improve the country as a whole. Iran became the first constitutional monarchy in the Middle East in 1906 when that revolution happened, it was a momentous event. And really, things really, really did, in fact, start to change. MANYA: In 1925, Reza Shah Pahlavi – an arch nationalist who wanted to propel Iran forward into the industrial age – took over the crown of Iran. He welcomed any Iranian citizen to participate in that agenda. SARSHAR: By now, we had a good two generations of Jews who had been French-educated by the Allianz Society.  They had all gone to France at some point in their lives, so they were able to participate in this industrialization of the country, given the language skills that they had and some of the connections they had built in the Western world. MANYA: Both World Wars in Europe took a massive toll on Iran. Despite declaring neutrality, Iran was occupied by European nations that took over the nation's agriculture, treating Iran as a pantry to feed the armies. Droughts and disease worsened the toll. SARSHAR: One of the lesser-known factoids about history is that during World War I, the nation that lost the most individuals as a result of the war was Iran. Above and beyond all European nations who were at war, because of a famine that had started in Iran. The same dynamic started to happen in World War II. MANYA: With nationalist fever sweeping Europe and Iran, the Allies feared the arch-nationalist Shah would go the way of Franco in Spain, Mussolini in Italy, and Hitler in Germany. They also feared the Shah would collaborate with Hitler's Germany to provide oil for the German oil machine and cease being the pantry the Allies needed it to be. In 1941, the Western powers convinced him to abdicate the throne to his son Shah Mohammad Reza Pahlavi. And when the war ended, Iran was able to enjoy the same economic benefits as the rest of the world at peace time. Most importantly, it was able to profit from its own oil reserves, significantly boosting Iran's national income. SARSHAR: In 1941, it was really the beginning of what is commonly referred to by the scholars of Jewish Iranian history as the Golden Age of Iranian Jewry. From 1941 until the revolution in 1978, the Jewish community of Iran saw a meteoric rise to power and social wealth. Industries such as pharmaceuticals, banking, insurance, real estate development, and other major industries, the aluminum plastics industries in Iran, all were either directly owned by the Jews of Iran or managed under their management.  And during this period, really, we can say that for the first time, after 2,500 years, the Jews of Iran really started to experience the kinds of freedoms that they had not seen since the Achaemenid dynasty. And it is during this time that, you know, we see, really, that life started to change for the Jews of Iran, even though some of the age-old social dynamics were still there.  The institutionalized antisemitism had not been completely wiped out. But for the most part, things had changed because Iranian society in general was also being Westernized, light speed. And many educated people had realized that antisemitism was really looked down upon, you know, that kind of prejudice was really no longer acceptable in the world at large. So many, many sections of the community really had shifted, genuinely shifted. And some, even though maybe their feelings had not changed, knew that their antisemitism was something that they needed to keep private. MANYA: At that time, Iran also became a refuge for Jews fleeing Europe and other parts of the Middle East. On June 1, 1941, a brutal pogrom in Iraq known as the Farhud, incited by Nazi propaganda, targeted Jews celebrating the holiday of Shavuot. Nearly 200 Jews were murdered in the streets. The violence became a turning point for Iraqi Jews. Thousands fled, many stopping in Iran, which became a way station for those headed to Palestine.  In 1942, thousands of Jewish refugees from Poland who had fled across the border into the Soviet Union during the German invasion traveled on trains and ships to Iran. Among the refugees – 1,000 orphaned children.  As Zionist leaders worked to negotiate the young Jews' immigration to Palestine, the Jewish Agency established the “Tehran Home for Jewish Children” – a complex of tents on the grounds of a former Iranian Air Force barracks outside Tehran. More than 800 orphans, escorted by adults, most of them also refugees, moved from Tehran to kibbutzim in Palestine the following year. Later, in 1948, when most Arab League states forbade the emigration of their Jews after the creation of Israel, the Zionist underground continued to smuggle Jews to Iran at about a rate of 1,000 a month, before they were flown to Israel. SARSHAR: The Zionist movement was fairly strong in Iran. It was a very lively movement. The Balfour Declaration was celebrated in all of the Allianz schools in Iran, and very soon thereafter, the first Zionist organization of Iran was established. And truly many of its founding fathers were some of the leading industrialists and intellectuals in Iranian society, in the Jewish Iranian community for the years to come. It was not unlike the kind of Zionism we see today in the United States, for example. You know, the wealthy families of the Jewish communities in New York and Los Angeles, all are very passionate about Israel, but you don't see very many of them selling their homes and packing up and moving to Israel because they just don't want to do it. They feel like they're very comfortable here. And what matters is that a state of Israel should exist, and they are political advocates of that state and of that policy and of its continued existence, but not necessarily diehard participants in the experiment itself. Iranians, after the establishment of the State of Israel, were being encouraged to move to Israel, and the Israeli government was having a lot of difficulty with that, because a lot of Iranians were seeing that life had become better for them, and they weren't as willing to leave, despite the fact that the Kourosh Project provided airplanes to get Jews out of Iran. My own great-grandmother was one of those passengers. She is buried in Mount of Olives in Jerusalem. She was one of the early citizens of Israel who went to live out the Zionist dream. MANYA: Both sides of Einat's family – her mother and father's ancestors – were among those early Israeli citizens. Einat's father was born in Tel Aviv. His parents and grandparents had come from Yemen in the late 19th Century. Einat's mother Ziona was 10 years old when in 1948, the family left Kerman, a city in southeastern Iran known for its carpet weaving and woolen shawls. They arrived in Israel with their suitcases ready to fulfill their dream. But living the dream in the new Jewish nation was not easy. After all, the day after Israel declared its independence, Arab nations attacked the Jewish state, launching the first of a series of Arab-Israeli Wars. EINAT: The story of my mom, it's a very interesting story. The family didn't have much money. There wasn't like, rich family that left, very different story. No, both of my parents come from very, I would say, very poor family. My grandpa was, like, dealing with textile. He was like, traveling from town to town with fabric. And that's what they did. They put them in what's called ma'aborot, which was like a very kind of small villages, tin houses. My mom always said there were seven kids, so all of them in one room. In the winter it's freezing; in the summer, it's super hot. But it was also close to the border, so the one window they have, they always had to cover it so at night, the enemy cannot see the light inside that room and shoot there. Also in the ma'aabarot, nobody speaks the same language. So, it was Moroccan and Iraqi and nobody speak the same dialect or the same language. So, they cannot even communicate quite yet. MANYA: Most of Ziona's six siblings did not go to school. To make it possible for Ziona, her parents placed her in a foster home with an Iraqi family in Ramat Gan, east of Tel Aviv. EINAT: My mom's family decided that for her, she should get education, because most of the siblings didn't went to school or anything, So they put her in a foster home. In an Iraqi home, and she didn't speak a word there. So my mom, as a 10 years old, became a kid for foster parents that live in a center in Ramat Gan, where I basically grew up. And she got education, which was great. She learned also Iraqi, which is Arabic. So she speaks fluent Arabic, but she had not an easy life in coming to Israel from a different country. MANYA: Ziona has shared many of these stories with her daughter in the kitchen and dining room as they prepare and enjoy dishes that remind them of home. When she visited her daughter at her home in upstate New York at the end of the summer, Einat collected as many stories as she could over cutting boards, steaming pots, and sizzling pans. EINAT: There's a lot of story coming up, some old story that I know, some new stories. And it's really nice, because my mom is 84, 85. So, it's really nice to capture all of it, all of it. There is a lot of interesting stuff that happened during the first 10 years when she came to Israel.  That's the main, I think, I always talk about, like, how I grew up and how much food was a very substantial part of our life, if not the biggest part. You know, it's like, family can fight and this, but when it's come to the dinner, it's just change everything, the dynamic. For us, it was a big, significant part of everything. So obviously, most of these stories and memories come in while we're cooking or eating. A lot of time she used to talk about, and still talking about the smells, the smells of the flowers, the smells of the zafar (perfume). She still have the nostalgia from that time and talking very highly about what Iran used to be, and how great, and the relationship between the Muslims and the Jews back then. My grandpa's best friend was crying when he left, and he said: ‘Please don't go. Stay with us.' And he said: ‘I want to go to homeland.' So, they have a really great relationship. She's always talking, actually, about how they come for Shabbat dinner, the friends if they put the cigarettes outside of the door in Shabbat because they were observant. So cigarettes, lighter, everything, they keep it outside, in the garden, not coming inside the house. So a lot of mutual respect for the religion to each other. And I love that stories. It just showed what's happened when people take it extreme. MANYA: Einat's cookbooks and restaurant menus are filled with recipes from her own childhood and her parents' upbringing. To satisfy the appetite of her father, a former Israeli athlete, her house always had hummus and every weekend, the family made a hilbeh sauce --  a traditional Yemenite fenugreek dip made with cardamom, caraway seeds and chili flakes. Other recipes reflect her mother's Persian roots. And then there are recipes that, at first blush, seem to come out of left field, but are inspired by the Iraqi Jewish foster family that raised her mother, and the Mizrahi, Sephardi, and Ashkenazi neighbors that passed through the dining room and kitchen where Einat was raised in Bnei Brak.  Now a Haredi town east of Tel Aviv, it was then a diverse population of Jews from, well, everywhere. Einat still remembers standing on a stool next to the Moroccan neighbor in her building learning how to roll couscous. EINAT: One neighbor that was my second mom, her name was Tova, and she was Moroccan, so it was like, I have another Moroccan mom. But all the building was all Holocaust survivors. None of them had kids, and they were all speaking in Yiddish, mostly. So I grew up with a lot of mix. I wouldn't say, you know, in my time, it's not like our neighborhood. I grew up in Bnei Brak, and our neighborhood was very, it was before Bnei Brak became so religious like today. It was still religious, if you go really in, but we're close to Ramat Gan, and I have to say that it's, I would say, I didn't grow up with, it's very mixed, very mixed.  Wouldn't say I grew up just with Moroccan or Mizrahi, I say that it's very, very mixed. And my mom same. I think a lot of her friend is like, It's my mom would speak some Yiddish. She would do Kugel on Shabbat next to the jachnun and all the Mizrahi food. You know, this is the multi-pot and one things I love in Israel. You can see in one table so many different cultures. And that's something that would have happened in my house a lot. MANYA: That amalgam of Jewish cultures is reflected in her cookbooks Balaboosta and Shuk. It also shows up in her menu at the brick-and-mortar Balaboosta, a quaint Middle Eastern trattoria on Mulberry Street in Manhattan.  The name Balaboosta is borrowed from Yiddish meaning “a perfect housewife” – a twist on ba'al habayit, Hebrew for master of the house, or boss. But Einat insists that the term is no longer exclusively Ashkenazi, nor does it refer exclusively to a woman's domestic role. EINAT: An old friend, chef, asked me when I went to open Balaboosta, and I said, ‘I don't have a name.' She said: ‘What do you call a badass woman in Hebrew?' I'm like, ‘balaboosta.' She said, ‘It's a perfect name. We done.' Took five minutes to find this name, and I love it. It's really connected because for me it's so so much different things. You know, I always talk about the 20th century balaboosta. The balaboosta that outside going to work, the balaboosta that asking a man for a date. The balaboosta that it's not just like she's the housewife and the homekeeper. It's much more than that. Today, she's a multitask badass.  It's much more spiritual than what it is. I think it's the one that can bond the people together and bring them together and make peace between two parties clashing. So for me, it's much more than somebody that can cook and clean. So, much, much more than that. MANYA: Einat's parents became more religious when she was 12, which of course had the opposite effect on their daughter: she rebelled. When her time came to do her mandatory service in the Israel Defense Force, she was determined not to serve in a role typically assigned to women. She requested a post as a firing instructor. But after reviewing the high school transcript shaped by her rebellious adolescence, the IDF assigned her to the Nevatim Air Base where she served as a chauffeur for fighter pilots. EINAT: Back then most women would be secretaries giving coffee to some assholes. I was trying not to do that, and somehow I got very lucky, and I was in the same division, I was in the Air Force. I had amazing time for two years. I start the military a very different person, and left a very different person. I used to hang with a lot of bad people before, really bad people. And when I get to the military, I was a driver of pilots, it's the top of the top of the top in the hierarchy in the military in all IDF. So now I'm hanging with people that have the biggest ambition ever, and I'm learning new stuff, and everything opened up, even my language changed completely. Everything. I was want to travel more than I ever want before, and I have like, crazy dreams. MANYA: To make sure the elite pilots were well-fed, the IDF bused in a group of Yemenite grandmothers to provide ochel bayit, or home-cooked meals. Einat befriended the kitchen staff and helped out from time to time. Then in January 1991, she was tapped to cook a meal that probably launched her career. The IDF chiefs of staff had convened at Nevatim base to discuss the U.S. plan to bomb Iraq during the Gulf War and what Israel would do if Saddam Hussein retaliated with an attack on the Jewish state. But they needed to plot that strategy on full stomachs. A couple of pilots served as her sous chefs. That night, the Israeli generals dined on Chinese chicken with garlic, honey, and soy. And a rice salad. EINAT: It was definitely the turning point, the military.  I would say there is some values of relationship and working ethics that I wouldn't see anywhere else, and that's coming, I think because the military. They're waking up in the morning, the friendship, they're no snitching or none of this. It's to stand up for each other. There is so many other values that I grabbed from that. So when I start my culinary career, and I was in a fine dining kitchen, it was very helpful, very helpful. MANYA: After spending five years in a van driving around Germany – an extended celebration of freedom after IDF service --  it was time to get serious about a career. A culinary career made as good a sense as any. Einat worked as a waitress in Eilat and enrolled in culinary school. At the end, she marched into the kitchen of Keren, one of the first restaurants in Israel to offer haute cuisine. She got an internship, then a job. The former restaurant, run by Israeli Chef and television host Haim Cohen, is credited for reinventing Israeli cuisine. Now, as a restaurant owner and TV personality herself, Einat is largely credited for introducing Israeli cuisine to the U.S. But before she became the self-made Balaboosta of fine Israeli dining, Einat was America's Falafel Queen, made famous by two victories on the Food Network's show Chopped and her first restaurant – now a fast food chain called Ta'im Falafel. But her fame and influence when it comes to Israeli cooking has exposed her to a fair bit of criticism. She has become a target on social media by those who accuse Israelis of appropriating Palestinian foods – an argument she calls petty and ridiculous. So ridiculous, she has found the best platform to address it is on the stage of her new hobby: stand-up comedy. Cooking has always been her Zen. But so is dark humor. EINAT: I like comedy more than anything, not more than food, but close enough. EINAT/Clip: Yeah, this year was great here on Instagram, lot of hate comments, though. A lot about food appropriation, me making Arabic dishes. So let me clarify something here. I check my DNA through ancestry.com and I am 97% Middle Eastern, so I fucking bleed hummus. EINAT: It's very petty. Food, supposed always to share. Food supposed to moving forward.  It's tiring and life is much more complex than to even argue and have a debate about stupid things. I'm done. OK, yes, we're indigenous.I have connection to the land. My parents, my grandparents and great grandparents have connection to that land. Okay, I get it. Now we need to solve what's going on, because there was Palestinian that lived there before, and how we can, for me, how we change the ideology, which I don't see how we can, but how we can change the ideology, convince them that they want peace. And they want…I don't know. MANYA: Needless to say, in the year that has followed the attacks of October 7, stand-up comedy has not been the balm it once was. The attacks that unfolded that day by Iran-backed terrorists that killed more than 1,200 Israelis and kidnapped more than 250 more was simply too devastating. EINAT: I was broken there, my husband was with me, I was every day on a bed crying, and then going to work, and it was like I couldn't hear music, because every music thinking about Nova and my friends and then I couldn't see babies with a mom. Everything was a trigger. It was bad. We had a disaster of October 7 and then October 8 to see the world reaction was another. It's not just enough that we going through so much grief and need to kind of contain all that emotion and crazy and anger and rage and now we need to see the world's. Like, ok. I never thought there is antisemitism. It's something from the past, for my grandparents, for my mom a little, but it's not something in my generation, or my kids' generation. It's done, apparently, not. MANYA: The lack of sympathy around the world and among her culinary peers only amplified Einat's grief. As a way to push for a cease-fire and end U.S. support for Israel, nearly 900 chefs, farmers and others in the food industry signed a pledge to boycott Israel-based food businesses and culinary events that promote Israel. EINAT: I felt very, very alone, very alone. The first few months, I felt like, wow, not one call from anyone to check on me. It was pretty sad. At the same time, I'm in the best company ever Jewish community. There is nothing like that, nothing. MANYA: Her team at Balaboosta also checked in on their Israeli boss. But they too were scared. Soon after she posted pictures of the hostages on the window of her restaurant, she confronted a group of teenagers who tried to tear them down. EINAT: I stand in front of them and I said, ‘You better move fast'. MANYA: It's no secret that Iran helped plan Oct. 7. What is not as well known is how many Jews still live and thrive in Iran. Before the 1979 Islamic Revolution, there were nearly 100,000 Jews in Iran. Today, Israeli sources say the population numbers less than 10,000, while the regime and Iran's Jewish leaders say it's closer to 20,000. Regardless, Iran's Jewish community remains the largest in the Middle East outside Israel.  To be sure, the constitution adopted in 1906 is still in place nominally, and it still includes Jews as a protected religious minority. Jews in Iran have synagogues, access to kosher meat, and permission to consume wine for Shabbat, despite a national ban on alcohol. There's also a Jewish representative in Iran's parliament or Majlis. But all women and girls regardless of religion are required to wear a veil, according to the Islamist dress code, and Jews are pressured to vote in elections at Jewish-specific ballot stations so the regime can monitor their participation. Zionism is punishable by death and after Oct. 7, the regime warned its Jewish citizens to sever contact with family and friends in Israel or risk arrest. They also can't leave. Iranian law forbids an entire Jewish nuclear family from traveling abroad at the same time. At least one family member, usually the father, must remain behind to prevent emigration. But Houman points out that many Iranian Jews, including himself, are deeply attached to Iranian culture. As a resident of Los Angeles, he reads Persian literature, cooks Persian herb stew for his children and speaks in Persian to his pets. He would return to Iran in an instant if given the opportunity to do so safely. For Jews living in Iran it may be no different. They've become accustomed to living under Islamist laws. They may not want to leave, even if they could. SARSHAR: The concept of living and thriving in Iran, for anyone who is not related to the ruling clergy and the Revolutionary Guard, is a dream that feels unattainable by anyone in Iran, let alone the Jews. In a world where there is really no fairness for anyone, the fact that you're treated even less fairly almost fades. MANYA: Scholars say since the Islamic Revolution, most Jews who have left Iran have landed in Los Angeles or Long Island, New York. Still, more Jews of Iranian descent live in Israel – possibly more than all other countries combined. The reason why? Because so many like Einat's family made aliyah–up until the mid-20th Century.  It's hard to say where another exodus might lead Iranian Jews to call home. Einat will be forever grateful that her family left when they still could and landed in a beautiful and beloved place. Though she lives in the U.S. now, she travels back to Israel at least twice a year. EINAT: It's a dream for every Jew, it's not just me. It's the safe zone for every Jew. It's the one place that, even if we have, it's not safe because there is people around us that want to kill us. It's still emotionally. You know, I've been in Israel a few months ago, it's like, you always feel loved, you always feel supported. It's incredible. And it's still home. It's always going to be my home. MANYA: Persian Jews are just one of the many Jewish communities who, in the last century, left Middle Eastern and North African countries to forge new lives for themselves and future generations.  Many thanks to Einat for sharing her family's story. You can enjoy some of her family's favorite recipes in her cookbooks Balaboosta and Shuk. Her memoir Taste of Love was recently released in  an audio and digital format.  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.

“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.

“When we show the world that we're not what they say about us, that we're not white colonizers, that we're actually an indigenous tribe of people that was kicked out of their homeland . . .  the only argument I can think about to put against the story is ‘you're lying.' . . . If they accuse you of lying when you tell your family story, they lost.” Last week's episode featuring Adiel Cohen—Jewish activist, social media influencer, and Israel Defense Forces reservist—received heartfelt feedback. In part two of this conversation, Adiel joins us live from the AJC Global Forum 2024 in Washington, D.C., where listeners had the chance to ask their questions directly. Adiel discusses a plethora of topics, including his social media activism and how Israeli society today reflects the story of Jews returning to their ancestral homeland after over 2,000 years in the diaspora, refuting the false narrative that Jews are white settler colonialists.  If you haven't heard The Forgotten Exodus: Yemen: Live Recording with Adiel Cohen – Part 1, listen now.  —--- How much do you know about Jewish history in the Middle East? Take our short quiz! Sign up to receive podcast updates here. Learn more about the series here: The Forgotten Exodus: Yemen: Live Recording with Adiel Cohen – Part 1 The Forgotten Exodus: Yemen, with Israeli Olympian Shahar Tzubari Song credits:  Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Meditative Middle Eastern Flute”: Publisher: N/A; Composer: DANIELYAN ASHOT MAKICHEVICH (IPI NAME #00855552512) “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 —-- Episode Transcript: Adiel Cohen:   When we show the world that we're not what they say about us, that we're not white colonizers, that we're actually an indigenous tribe of people that was kicked out of their homeland and spread throughout the diaspora for 2000 years . . . they can try to argue with that. But at the end of the day, the facts are on our side. 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 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.  There has been moving and frankly overwhelming feedback from listeners of our second season, especially last week's live interview with digital influencer Adiel Cohen: about his family's journey from Yemen. If you didn't listen last week, be sure to go back and tune in. Then you'll know why there's been such a demand to release the second part of that interview – a question and answer session.  Why are we sharing this? It's a sampling of the conversations these episodes have generated in homes across the nation and around the world, inspired by this series. What would you ask our guests? Here's what a handful asked Adiel when he joined us at AJC Global Forum 2024 in Washington D.C.  Today's episode: Leaving Yemen, Part 2.  Thank you for this conversation, Adiel. But now I'd like to turn to our audience and give them an opportunity to ask what's on their minds. If you have a question, please raise your hand, someone will bring you a microphone. Be sure to state your name, where you're from, and keeping with the spirit of the event, tell us where your family is from going back generations. Audience Member/Carole Weintraub: Hi, thank you for coming. My name is Carole Weintraub. I'm from Philadelphia. And depending on the week, my family was either from Poland, Ukraine, or Russia – the borders changed all the time.  Adiel Cohen:   Oh wow, ok. Carole Weintraub: Take your pick. My question's kind of a fun question. You mentioned some dishes that your grandmom would make. You gave us the names, but I never heard of them, and could you describe them? Adiel Cohen:   Yes. So the main food that we eat, I would say it's like the equivalent to matzo ball soup. That's like the default dish for holidays, for day-to-day. It's Yemenite soup. It's just called Yemenite soup. It's very simple. It's a soup made with a lot of spices, I think. Kumkum and hell. It can be vegetable, chicken, or beef based, with a side of either potato or pumpkin inside the soup. It's very good, very healthy. We eat it, especially in winter, every Shabbat. Like it cleans your entire system, all the spices.  Some breads that we have that are also very common. Lachuch or lachoh, you know, in the Yemenite pronunciation, it's a flatbread similar to pancake. It's kind of like a pancake, only fried on one side with holes, yeah. And the other side, the top side becomes full of bubbles that turn into holes. So it's fluffy, like very, very soft, very good to eat with dips or with soup.  We also have saluf, which is just a regular pita, it's a flatbread. Zalabiyeh, which is kind of like the, in Yemen they used to eat it during Shavuot and in Israel, now we eat it a lot in Hanukkah, because it's fried. It's kind of like a flatbread donut. I don't know how else to explain it. Right. It's kind of like sufganiyah but made flat, like a pita. There's so much more wow, I'm starting to salivate here. Manya Brachear Pashman:   If you don't mind me just interjecting with one of my own questions, and that is, do you encourage people to make these recipes, to try out different parts of your culture or do you feel a little bit of or maybe fear appropriation of your culture? Like what is… Adiel Cohen:   No, not at all. Go look up Yemenite soup recipe on Google. It's all there in English. And it's delicious. It's healthy. Do it, really. Manya Brachear Pashman:   Do you try other Jewish cultures in fact? Adiel Cohen:   Kubbeh must be one of my favorite foods that is not Yemenite. It's Iraqi-Jewish. My hometown, Ramat Gan, is the capital of Iraqi Jews and Israel. Every time I say that I'm from Ramat Gan, people ask me ‘Oh, you're Iraqi?' I'm like, no, no, Yemenite. So kubbeh, sabich. Sabich, that's the best food, I think, Israel has to offer. Also Iraqi Jewish.  I feel bad that I don't have anything good to say about Ashkenazi foods. I tried matzo ball soup for the first time. I'm sorry. My sister, she married an Ashkenazi Jew from Monsey – can't get any more Ashkenazi than that. And this was actually my first time trying and getting a taste of Ashkenazi culture and cuisine. Can't say that it, like, blew me off. Manya Brachear Pashman:   Alright, next question. Audience Member/Amy Albertson: Hi, Adiel.  Adiel Cohen:   Hi, Amy. Amy Albertson: My name is Amy Albertson. I personally am from California and my family's from Russia, Poland, and China. And my question for you is, as a fellow social media creator, especially during times like this, I get asked a lot about racism in Israel since Americans are obsessed with racism. And they always want to point out how the Teimanim, the Yemenites, the Ethiopians, the other what Americans like to say not white Jews are discriminated against and have been discriminated against since the establishment of Israel.  Obviously, we can't deny that there is racism. However, I would like to know your perspective obviously as a Yemenite Jew living in Israel and also the good and the bad, where you find that things are hopefully better than they were in the past in Israel, and also where you think that Israeli society still has to improve when it comes to things like this. Adiel Cohen:   So part of the cultural discourse in Israel, we always make fun of how every wave of aliyah, from every place in the world that Israel experienced, the last wave of aliyah discriminates against them or makes fun of them, because ‘oh, the new ones.' And in a sense, it is true, you see it a lot. And racism, unfortunately, exists in Israel, in Israeli society, just like in every society in the world. I think that if you compare it to how it was in the 50s, we're way better off now.  And racism is widely condemned, all throughout Israeli society, against anyone, against any communities. We still have the stereotypes, we still have, you know, these jokes that sometimes are funny, sometimes are less funny about different communities. I would say for the most part, we know how to maintain a healthy humor of kind of making fun of each other as different communities but also making it all part of what it means to be Israeli. When my grandparents came to Israel, they were discriminated against. They were ‘othered' by the rest of society that was mostly dominated by secular Ashkenazim.  The same thing can also be said on Holocaust survivors that first arrived in Israel and also faced discrimination from their brothers and sisters, who are also Ashkenazim. So I don't know if racism is the right word. I don't think there's a word that can describe this dynamic that we have between our communities. But yeah, I definitely can say that throughout the generations it's become way better. We see way more diverse representation in Israeli media, in Israeli pop culture. If you look at what's Israeli pop culture, it's majority Mizrahi, and a lot of Yemenites if I may add, because, you know, we know how to sing. Not me, though, unfortunately. But yeah, we see a lot more representation. I believe we're on the right path to become more united and to bridge between our differences and different communities. Audience Member/Alison Platt: Hi, I'm Alison Platt. I live in Chicago by way of Northern California. My family is from all over Europe, and then about 1500 years before that Southern Italy. So I lost my grandmother last week, so I really thank you, I really appreciate the importance of telling our grandparents' stories. So thank you for sharing yours with us. For those of us who are millennials or Gen Z who are for better or worse, very online, storytelling is important and telling our own personal Jewish stories, very important, telling our collective Jewish story, very important. So for someone who does that on social media, what is your advice for those of us who are really trying to educate both on a one-to-one level and then communally about our Jewish identities, what has been successful for you, what has been challenging and where do you see that going? Adiel Cohen:   So, you know, telling a story, you can tell a story with words, you can also tell a story with visuals. Some of the most successful videos that I made about Yemenite Jews involved my grandma cooking and my mom cooking, making lachuch and showing the Seder, the table, how beautiful and colorful it is. So don't be afraid to pull up your phone and just show it when you see it. And in terms of verbal stories, speak to your grandparents as much as you can. When my grandma passed away, I realized how it can happen like that, and then that's it. And there's no more stories from Savta around Shabbat table and what you managed to gather, that's what you're carrying on to the future. So collect as many stories as possible from every generation so that these stories can live on and exist. And just tell them on social media, open your camera, tell it to the world, because this is how they get to know us. Audience Member/Ioel: Hi, everyone. I'm Ioel from Italy. I'm the Vice President of the Italian Union of Young Jews. And part of my family comes from Egypt. So I relate to your storytelling.  Recently, I have attended the inaugural seminar of Archon Europe. It's an organization that's fostering heritage towards Europe. And we were wondering how to share our stories. So I want to ask you, what is the best thing for you to make the story of this sort of silent exodus known in the Western society, and especially in our university. And how do you think your activism is contributing to fight antisemitism? Adiel Cohen:   I think it's as simple as just taking the leap and start telling these stories. As I said, sit with your grandparents, with your parents and just talk about it. Write down notes and turn it into a story that can be told through social media, make videos about it. You know, Egyptian jewelry, if you look into it, there's so much there. There's the Genizah, right, the Cairo Genizah – so much knowledge and Jewish history, not only from Egypt, but from the entire Middle East.  You got accounts in the Cairo Genizah about how Jews lived in Israel, in the Land of Israel, under Muslim rule; stories that are not heard. When you expose the world and people on campus to these stories, first of all, you burst the little bubble that says Jews poofed in Israel in 1948 and up until then, they didn't exist there. And second of all, you show them that Jews existed, not just in Europe, but also in other parts of the world – in Egypt, and in the Middle East as well.  Your question was, how does my activism contribute? I hope to inspire more young Jews, Gen Z, millennials, to share their stories and get connected to them and understand the importance of sharing stories because you can enjoy listening to your grandparents stories, but then do nothing about it. So I hope that my content and then my activism inspires other Jews to speak up, just like I am inspired by other creators who also tell their stories. Manya Brachear Pashman:   And I think the other aspect of his question was about fighting antisemitism, whether or not you feel that sharing these stories helps in that effort. Adiel Cohen:   Definitely. Again, when we show the world that we're not what they say about us, that we're not white colonizers, that we're actually an indigenous tribe of people that was kicked out of their homeland and spread throughout the diaspora for 2000 years, they can try to argue with that. But at the end of the day, the facts are on our side, and also the importance of a story, you can't argue with a story.  If you're telling a story from your family, from your own personal experience, the only argument I can think about to put against the story is ‘you're lying.' And ‘you're lying' is not a good argument. If they accuse you of lying when you tell your family story, they lost. Audience Member/Daniel: Hi, my name is Daniel. I'm American-Israeli and my family background is I'm half Lithuanian and half Yemenite. I just wanna say I feel very and thoroughly inspired by you, and thank you so much for coming today.  Adiel Cohen: Thank you. Daniel: As a child, I was fortunate enough to hear stories from my grandparents and my great grandfather about their lives in Yemen. Recently, I read Maimonides' letter to Yemen Adiel Cohen: Beautiful. Daniel: And I was particularly inspired by the fact that it was originally written in Arabic and it was translated into Hebrew so that it could be properly disseminated in the community. It remains my favorite primary source regarding Yemen's Jewish community. But with 3000 years of history, almost, there's plenty to choose from. So what's your favorite text or book relating to Yemen's Jewish community? Adiel Cohen:   That. Iggeret Teiman, the letter of Maimonides to the Yemenite Jewish community is a transformative letter. It came in a time that was very, very tough for the Yemenite Jewish community. It was a time of false messiahs that started popping out of nowhere in Yemen, both in the Muslim community but also in the Jewish community. And a false messiah that pops out of nowhere creates civil unrest. It sounds a little weird and otherworldly in the world that we live in now, but when someone pops out of nowhere and says, I'm the Messiah. I'm coming to save you all, and back at the time, it was revolutionary.  And there was a lot of troubles that the Jews faced at the time because of the false messiahs. The Yemeni leadership was very hostile to Jews, just like, every time there's problems in society, who gets blamed? The Jews, for different reasons, and that time was the reason that Jews were blamed. That was the reason Jews were blamed for.  And out of Egypt, Rambam comes. He did not set foot in his life in Yemen. But the head of the Yemenite Jewish community sent him a letter all the way to Egypt. He was in Egypt at the time after migrating all the way from Spain to Morocco to Egypt, asking him for help. And he sent him this letter, Rambam sent him back this letter, Iggeret Teiman, where he basically empowers and strengthens the Jewish community, telling them to maintain their faith and do not fall for the false messiahs and keep their faith in Hashem, and they will be saved.  It was as simple as that to save the Jewish community who was suffering at the time, and ever since then, Jews adopted, not fully, but adopted a lot of the Rambam's Mishnah, his ideas. And till this day, the Rambam is the most notable figure that Yemenite Jews look up to. He did not set foot in Yemen one time.  The Jews did not go to Egypt and sought for help, but it shows you why it's my favorite text in our history. It's because it shows that even in the diaspora, even when, you know, we were seemingly disconnected, we always relied on each other. And it's amazing to think about it, how a letter got to Egypt, sent back, and he saved a community from all the way far over there. So yeah, that's the answer. Manya Brachear Pashman:   So I think we are out of time. Thank you for all those thoughtful questions. That was really wonderful. And thank you for being such a lovely audience. And thank you, Adiel. Adiel Cohen: Thank you. Manya Brachear Pashman:   For joining us and sharing your family's story and hopefully inspiring some of us to do the same. So thank you. Adiel Cohen:   I hope so. Thank you so much. Manya Brachear Pashman:   Yemenite 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 Adiel for sharing his 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.

IMAGE CREDIT:  Quirinale.it, Attribution, via Wikimedia Commons LINKS St Peter's Colonnade Statues: https://stpetersbasilica.info/Exterior/Colonnades/Saints-List-Colonnades.htm   Vatican bio of Cardinal Zuppi: https://press.vatican.va/content/salastampa/en/documentation/cardinali_biografie/cardinali_bio_zuppi_mm.html         Matteo Maria Zuppi on FIU's Cardinals Database (by Salvadore Miranda): https://cardinals.fiu.edu/bios2019.htm#Zuppi      Cardinal Zuppi on Gcatholic.org: http://www.gcatholic.org/p/47959       Cardinal Zuppi on Catholic-Hierarchy.org:  https://www.catholic-hierarchy.org/bishop/bzuppi.html              Archdiocese of Bologna on Gcatholic.org: http://www.gcatholic.org/dioceses/diocese/bolo0.htm?tab=info    Archdiocese of Bologna on Catholic-Hierarchy.org: https://www.catholic-hierarchy.org/diocese/dbolo.html  St Leonard (Colonnade Statue): https://stpetersbasilica.info/Exterior/Colonnades/Saints/St%20Leonard-2/St%20Leonard.htm St Gallicanus (Colonnade Statue): https://stpetersbasilica.info/Exterior/Colonnades/Saints/St%20Gallicanus-1/St%20Gallicanus.htm  Community of Sant'Egidio website: https://www.santegidio.org/pageID/30704/langID/en/PROJECTS.html  Sant'Egidio reporting of conflict mediation and honorary Mozambique citizenship: https://archive.santegidio.org/pageID/3/langID/en/itemID/9207/The-honorary-citizenship-of-Mozambique-to-Andrea-Riccardi-and-Matteo-Zuppi.html Avvenire.it edition of Archbishop Zuppi's forward to the Italian edition of “Building A Bridge” (Italian): https://www.avvenire.it/chiesa/pagine/chiesa-e-persone-lgbt-sul-ponte-dellincontro  Advocate.com reporting on reactions to elevation of Cardinal Zuppi: https://www.advocate.com/religion/2019/9/06/lgbtq-friendly-cleric-named-cardinal-far-right-catholics-appalled#toggle-gdpr    Thank you for listening, and thank my family and friends for putting up with the time investment and for helping me out as needed. As always, feel free to email the show at Popeularhistory@gmail.com  If you would like to financially support Popeular history, go to www.patreon.com/Popeular. If you don't have any money to spare but still want to give back, pray and tell others– prayers and listeners are worth more than gold!   TRANSCRIPT Hello! Quick note before we get started, first off, sorry that my voice is going to sound a little bit off for these next few cardinals, when I started the recording session, I was fine, now I am DEFINITELY feeling it, and am congested as all get out. But! The show does go on. Also, for those of you wondering what happened to the September edition of our worldbuilding episodes, well, it's still September, cool your jets! In the end, what happened is my episode on the Gospel of John got to mammoth proportions and is basically going to be a double episode. I took to Patreon to see whether I should split it up in two to keep it released on time, or keep it as, you know, one Gospel, one episode, and the vote was one Gospel, one episode. So, mega, you know, two-hour long episode on the Gospel of John will be coming later this month. With that, let's go! *THEME* Welcome to Cardinal Numbers, a rexypod ranking all  the Cardinals of the Catholic Church we can get our hands on, from the Catacombs to Kingdom Come.    Check out the show notes for sources, further reading, and a transcript.   Today we're discussing another current Cardinal of the Catholic Church, one of the 120 or so people who will choose the next Pope when the time comes.   Matteo Maria Zuppi was born on October 11, 1955 in Rome, Italy. I don't yet know whether for sure whether Rome is the most popular birthplace for Cardinals as one might suspect--, but I've got a growing certainty and it at least has to be up there. Accordingly, I want to start doing something a little different when we have cardinals born in Rome: let's assign them one of the 140 statues that top the collonades that frame Saint Peter's Square. Now, it's entirely possible that there might be more than 140 Rome-born Cardinals in history, and actually I can now update that to say I *know* that there are more than 140. And given that, we'll just simply find other statues in Rome after that, they're not exactly hard to come by.   Matteo's statue is Saint Leonard of Noblac, a 6th century founding abbot and hermit whose 10 foot 4 statue is probably a bit beyond lifesize and whose expression amused me enough that I immediately reached out to Pontifacts for comment.   But wait, Gregg, you say, because you are very observant, yes, good job, Matteo actually isn't our first Rome-born Cardinal, because, well first off he's not a Cardinal yet in our narrative he was literally just born but apart from that one of the very first Cardinals we talked about, Cardinal Lojudice, was also born in Rome. Which is why I assigned Matteo the *second* statue on the big list from stpetersbasilica.info, which, like every other link you might desire, can be found in the show notes. St Gallicanus was an early 4th century Roman senator, and possibly the first Christian Consul. His relics are at Rome in the church of Sant'Andrea della Valle.   Anyways, Matteo is the fifth of six children, and is the Great-grand nephew of Cardinal Carlo Confalonieri, who was elevated to the Cardinalate by Pope John XXIII a few months after his election in 1958. Though this is the first time we've had someone who we can confirm is a relative of another cardinal, it certainly won't be the last–the Roman Curia basically invented nepotism, after all.   That's not to say, by any means, that Matteo himself is lacking in credentials, as we'll see. While he was a high school student, he came across fellow Roman male Andrea Riccardi, who, at the venerable age of eighteen, founded a lay association dedicated to community service. In 1973 when Matteo came in contact with them the community had just moved into the Church of Sant'Egidio in Rome, which would give them their name: the Community of Sant'Egidio. From homeless children to AIDS patients to the elderly, from immigrants to addicts to prisoners, the Community of Sant'Egidio serves the poor and marginalized, and it's fair to say Matteo fell in with the right crowd in his youth.   After his first batch of higher education at La Sapienza University in Rome, where he specialized in Literature and Philosophy, Matteo entered into seminary studies with the Suburbicarian Diocese of Palestrina. I don't know that I've really gone into what a Suburbicarian Diocese is yet but the “suburb” part is a big hint, it's a diocese centered on one of the communities on the outskirts of Rome, in this case, Palestrina, and yes, that's the hometown of a famous composer if that rings a bell.   His se minary studies also included work at the Pontifical Lateran University in Rome, and then after his 1981 ordination he did yet further study at yet *another* institution of higher education in the Eternal City, this time obtaining a doctorate in letters and philosophy from the University of Rome with a thesis on the History of Christianity–a man after my own heart.   As a priest, Matteo–now Fr. Zuppi–served as vice-pastor of Santa Maria in Trastevere for nearly two decades until he became that parish's full-on pastor in 2000, a role he held until 2010. Of course this is the story of a future Cardinal who I've already told you is plenty qualified, so it won't surprise you to know that that's not all he was doing, not by a long shot. He simultaneously served as Rector of the church of Santa Croce alla Lungara from 1983 to 2012, and continued his association with the Community of Sant'Egidio, which had added the related fields of peacemaking end ecumenism to their portfolio–not as an afterthought either, but as a strong emphasis, as in Fr. Zuppi and the Community were instrumental in negotiations that ended a long civil war in Mozambique in 1992. As in, he was made an honorary citizen of that country by way of thanks, alongside Sant'Egidio founder Andrea Riccardi, popping up again.   While he was originally a priest of the Suburbicarian Diocese of Palestrina, astute listeners may have already noted that, much like the universities, all the parishes I've mentioned, including Sant'Egidio, are in Rome. It's fine, it's fine, he was incardinated into the Diocese of Rome back in ‘88, a sentence which gives me the opportunity to go on both a tangent about how the word inCARDinate is tied to the word CARDinal, both having a fundamental sense of a stationary position around which other things move, and also allows me to note that yeah, it's weird to call Rome a Diocese but in the end yup, officially Rome is a Diocese, rather than an archdiocese or Patriarchate or whatever you might expect. Of course it still acts as a metropolitan and as the principal see, but I expect it's tied to the whole first shall be last humility themed angle, servant of the servants of God sort of thing. And that's not to say that bishops of Rome aren't jealous of their status as the principle See of the entire world.   Anyways, Fr. Zuppi might be a good person to ask more about how all of that works, if you can get ahold of him with all else he has going on, because in 2012 his white phone rang and Pope Benedict made him an Auxiliary Bishop of Rome and titular bishop of Villanova. Rome has a bunch of auxiliaries, currently 7 by that specific title, presumably because the Church loves her numerology, and a few more bishops that help run things at something of a higher level with titles like Vicar General and Viceregent. Bishop Zuppi would not stay in the Diocese of Rome for much longer though, because in 2015 he was made the new Archbishop of Bologna, in the Emilia-Romagna region of what I think it's fair to call central north Italy.   As a pastor, Father–scratch that–Bishop–scratch that–Archbishop Zuppi has continued along the lines of emphasis he honed working with the Community of Sant'Egidio, focusing on real Pope Francis style stuff like the poor and marginalized. He authored books published in 2010, 2013, and 2019 on what I am told are “pastoral themes”, so stuff like that, but he's best known because of his personal involvement in one of the most hot-button of hot-button issues in the modern Church: LGBT issues. In 2017 American Jesuit priest Father James Martin wrote a book called Building a Bridge: How the Catholic Church and the LGBT Community Can Enter Into a Relationship of Respect, Compassion, and Sensitivity, which is pretty much what it sounds like. The next year, it was none other than Archbishop Zuppi who wrote a forward to the Italian edition, saying it was, quote “useful for encouraging dialogue, as well as reciprocal knowledge and understanding, in view of a new pastoral attitude that we must seek together with our L.G.B.T. brothers and sisters". He also noted that it would quote "help L.G.B.T. Catholics feel more at home in [I accidentally said “with”, my bad] what is, after all, their church", end quote, and it's worth noting that that second quotation was actually Archbishop Zuppi quoting Cardinal Kevin Farrell, the Prefect of the Dicastery for the Laity, Family and Life, so it's not like he was a lone voice in praising Father Martin's work.   Of course, I called this a hot-button issue, so praise was not universal. Many see Fr. Martin's work as an attempt to undermine Catholic teaching on gender and sexuality, despite Fr Martin's assurances that it is no such thing, and I admit Father Martin is even more comfortable pushing boundaries than I am, which is saying something. We'll see more conservative takes on this topic as we go, don't worry, this is not the last time we'll talk LGBT+ issues in the Church, but I've accidentally made this the longest episode of Cardinal Numbers to date so we should move on.   In 2019, Pope Francis made Archbishop Zuppi a Cardinal-Priest, assigning him a very special newly minted titular church, Sant'Egidio.   Since his elevation to the cardinalate, Cardinal Zuppi has gained more hats! In 2020 he was made a member of the Administration of the Patrimony of the Apostolic See, and i n 2022, Pope Francis selected him as head of the Italian Bishop's Conference. In 2023 he was appointed as a justice of the Vatican City State Supreme Court, which took effect earlier this year, that's 2024 for archive listeners. And that's before we get to the Dicasteries, which we're just going to have to save for another day.   Cardinal Matteo Maria Zuppi is eligible to participate in future conclaves until he turns 80 in 2035.   Today's episode is part of Cardinal Numbers,  and there will be more Cardinal Numbers next week. Thank you for listening; God bless you all! Thanks, Joe!

“We can't expect people to stand up for us against antisemitism if they don't know who we are. And we can't expect them to know who we are if we're not there to tell our story.”  Adiel Cohen: Jewish activist, social media influencer, and Israel Defense Forces reservist, has a passion for storytelling – especially that of his beloved grandmother, Savta Sarah. She fled Yemen under harrowing circumstances to come to Israel in the mid-20th century. At just 12 years old, she left the only home she'd ever known, braving dangerous terrain, bandits, and gangs – to reach safety in Israel. Recorded live at AJC Global Forum 2024 in Washington, D.C., this conversation explores the vibrant life of Yemenite Jews and the scarred history of Jewish persecution in the country. In a candid conversation, Adiel reflects on his advocacy, both online and off, and emphasizes the importance of sharing diverse Jewish stories. —- Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Meditative Middle Eastern Flute”: Publisher: N/A; Composer: DANIELYAN ASHOT MAKICHEVICH (IPI NAME #00855552512)  “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: Adiel Cohen: Because they dare to fight back, they knew that they're no longer safe, because God forbid Jews resist to oppression and to violence. And the same night, my grandma told me that her father gave her a pair of earrings, silver earrings, and he told her, ‘Sarah, take these pair of earrings and keep them safe. That's the only thing that you can take with you to Eretz Yisrael.' 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 Yemen. _ On the night of October 7, while Hamas terrorists were still on their murderous rampage through Israel, 26-year-old Adiel Cohen was drafted to serve in a reserve artillery corps unit and rocket division of the Israeli Defense Forces. He went directly to a base near one of Israel's borders to start working on his unit's vehicles and tools. But that is not the only battlefront on which Adiel has been serving.  Adiel is a content creator on social media, creating Instagram posts and TikTok videos to counter the antisemitism and anti-Israel messages proliferating online. One way Adiel dispels some of these misconceptions is by sharing his own family's story. Adiel's grandparents on both sides were in that group of 800,000 Jews who fled Arab lands and started life anew in Israel. In 1950, they fled Yemen, making their way to Israel to help build a Jewish state.  Today's special episode of The Forgotten Exodus presents an exclusive interview with Adiel, recorded in front of a live audience at the AJC Global Forum 2024 in Washington D.C. Adiel, you heard stories from your Savta Sarah who passed away only a few months ago. She was your paternal grandmother. Could you please share that side of your family story in Yemen? Adiel Cohen:   Of course. So first of all, I want to thank you all for coming and listening to my story. It's my first time in this type of AJC event, especially on that scale. It's very exciting to me, and it's amazing to see this beautiful display of Jewish solidarity and strength. So I'm very, very honored to be here. Thank you.  So the history of the Jewish community in Yemen dates back for as long as the Israelite Kingdom existed. It dates back all the way to King Shlomo (Solomon) and the First Temple when we had trade with the kingdom of Sh'va (Sheba), at the time that ruled Ethiopia and Yemen.  And for my family, as far as we can tell, we go back all the way to that era. I do know that I have one ancestor somewhere along the line 15 generations ago from the Jewish community of Iraq that migrated into Yemen.  But my ancestry for the most part is in Yemen, Yemenite Jewish. I did a DNA test. The results were nothing too revolutionary, aside from 1% Nigerian. But yeah, it just came out Yemenite Jewish. And they spent pretty much the entire diaspora in Yemen until 1950. Manya Brachear Pashman:   And your grandfather was a jeweler, right? A silversmith? Adiel Cohen:   He was. So fun fact: the work of silver and crafts made of silver, was a profession only done by Jews in Yemen. So you can imagine how impactful it was for the economy in Yemen. And you know, a lot of people say that Jews, like, control the economy and all these, you know, stereotypes that we know. In Yemen, we really drove a big part of the economy, because of the professions that we did that were pretty much only Jews doing them.  So he used to do silver work and jewelry. He did both the traditional Yemenite jewelry which is made of thin silver wires, creating these beautiful patterns. And not just jewelry, but also Judaica, candlesticks, and all these ritual tools like the can for the b'samim (ritual spices), for the Havdalah.  Beautiful, beautiful art, passed from his father and then his father, all the way, thousands of years as far as we can tell. And nowadays, my uncle, my father's brother, is preserving this tradition. He has a gallery in Tzfat, if you're ever planning to go there. Now, it's not really a good time, but definitely hit me up, and I'll send you his way. Very proud of that tradition. Definitely. Manya Brachear Pashman:   That's lovely. Were they city folk? Or did they live in a more agricultural area? Adiel Cohen:   They were fully city folks. They lived in Sanaa, the capital, both sides of my family. It's interesting, not a lot of people know, but there's a lot of nuance in the Yemenite Jewish community. So Yemen is a pretty big country and pretty diverse. You've got mountains and green terraces and agriculture, but you also have very, very dry desert, and you have port cities.  So every Jewish community in Yemen was very unique in its culture and its essence in their professions. And in Sanaa specifically, they were more into spirituality and humanities. They were intellectuals and thinkers, a lot of philosophy, a lot of the Jewish philosophy and poetry in Yemen came from Sanaa. And this is where both sides of my family come from. Manya Brachear Pashman:   Did they live in harmony with their neighbors in Sanaa for most of that time? Adiel Cohen:   Yeah, so the relations between Jews and Arabs in Yemen vary. It was a roller coaster for the most part of history, and it really depended on the king and the leadership at every single time. And there were times of great coexistence and flourishing and times where, you know, you could see Jewish poetry and literature and just like in Spain, like what we hear in Spain.  But there were also times of great conflict and oppression and violence. One instance that I can point out to was in the 1600s, in 1679, it was an event called the Mawza Exile. Not a lot of people know about it, which is a shame, because it is the single most traumatic event in the history of our community. It lasted one year, and during this year, the king decided that all the Jews in Yemen should be expelled to the desert.  And the desert in Yemen is very, very harsh – wild animals, climate, lack of food, soil that cannot be cultivated. And of course, this also came with burning of books and literatures and archives. Yemenite Jews, up until then, kept archives of their family trees and scriptures and poetry. We don't have a lot of it left before the 1600s, because of this event. Two-thirds of the community perished during that year, there was no one to fill the jobs that Jews used to do.  And at some point, the king allowed Jews to come back to their homes and live in their own ghettos. That was from the 1600s till 1950 with Operation Magic Carpet. But in the more modern, in the more recent history, we can point out the 40s as an uptick in violence and antisemitism against Jews in Yemen.  A lot of people think that what happened in Europe at the time did not really affect Jews in Arab countries, but it is completely the opposite. We had Nazi emissaries visiting some Arab countries and Jewish communities trying to inspect options to transfer Jews from the Middle East to concentration camps in Europe and even building and establishing concentration camps in the Middle East for Jews. The Mufti of Jerusalem at the time, Hajj Amin al-Husayni, was also very involved in trying to transfer the Jews of Yemen to concentration camps. It did not succeed. At the time, there was a pretty friendly king. But Nazi propaganda infiltrated every single society at the time in the Middle East.  The Farhud in Iraq is a great example of that, right, of Nazi involvement in the Middle East. And the same thing happened in Yemen. And I can point out to one event that was kind of like the turning point and then we can also continue to the story of my grandma's aliyah.  There was a blood libel that was spread in Sanaa. Hundreds of Arabs who used to be neighbors just turned against their Jewish neighbors, started attacking them, looting their homes, raiding the Jewish Quarter of Sanaa.  Manya Brachear Pashman:   So did the violence reach your family directly? Adiel Cohen:   My grandma's family, they used to live all in the same house. It was a big family in Yemen. It was common that the entire family, the entire clan, lives in the same house, especially if they're well off. And my family, Baruch Hashem, they were pretty well off. They were jewelers and traders, and they had a big house with the entire family. And their neighbor came, broke into their house. All the grandchildren, including my grandma, had to hide in the pantries and in the closets, and their grandfather, Saba Avraham, was there protecting the house.  Their neighbor came, assaulted their grandfather, knocked him to the ground. And my grandma, when she told me this story, she told me that they were looking, they were peeking through the cracks of the door and they saw what's going on. And when they saw the assault, they decided to storm out of the pantries and the closet with pans and pots and knives and attack the neighbor. And she tells me they chased him down the street and this is how they saved their grandfather's life.  And this is a story over Shabbat dinner. It's crazy, crazy stories that we used to listen to. Manya Brachear Pashman:   And how long after that incident did your family say, we have to leave? Adiel Cohen:   The same day, the same day. But because they dare to fight back, they knew that they're no longer safe. Because God forbid Jews resist to oppression and to violence. And the same night, my grandma told me that her father gave her a pair of earrings, silver earrings, and he told her, ‘Sarah, take these pair of earrings and keep them safe. That's the only thing that you can take with you to Eretz Yisrael.'  And the same night they were packing everything that they could but not too much because they needed to walk by foot. They packed their stuff for the way, and with dawn they set to the city of Aden. In Aden, there was the transit camp, Hashed, which all Yemenite Jews from all over Yemen fled to during this time.  And from there, Operation Magic Carpet commenced, but the journey was incredibly hard. My grandma used to tell me that the entire world was in the 20th century, and Yemen was still somewhere in the 18th century – no roads, camels, donkeys, sometimes Jeeps. And she told us one story which completely blew my mind. It was a few weeks before she passed away. About how she, at some point, they traveled night and day, continuously, and at some point, her donkey with her sister and her little brother, baby brother, broke off from the caravan.  The rest of the family, they had to stay somewhere. And they were held up, basically. But my Savta continued with their donkey, with her sister Tzivia, and their baby brother, one-year-old Ratzon. And, you know, along the way, they had to face bandits and gangs, and it was very, very tough. They had to pay ransom every few miles.  And at some point, when they broke off from the caravan, a bandit came and assaulted them. He pushed them off the cliffside and took the donkey with everything, everything they had – food, the equipment, they had nothing left. And they were left stranded on the cliffside. It was already starting to get dark. And they don't know where the rest of the family is, somewhere in the back, and they don't know if they can ever find them.  And she told me that it began to get darker and darker. And at some point, they looked up and all they saw was pitch black and just night sky full of stars. And they were praying and they were singing, just hanging on a cliffside. Imagine that at the time, she was 12. Her sister was 14. And they were both holding a little one-year-old baby.  And she said that when they stopped singing, they kind of lost hope already. Their brother started crying. And when he started crying, that's exactly when their family passed on the trail up on the mountain. And this is how they got rescued in the middle of the night, in the middle of the desert after being attacked and robbed. And they had to just continue walking all the way to Camp Hashed. They spent a few months there as well. Not easy months. Manya Brachear Pashman:   Your grandmother was one who believed in miracles, I believe. Adiel Cohen: Yeah. Manya Brachear Pashman:   Yeah, okay.  Adiel Cohen: Yeah, definitely. Manya Brachear Pashman:   Yes. Well, instead of going into the details of Operation Magic Carpet, or On Eagle's Wings was really the name of that operation, I encourage our audience to listen to the first season of The Forgotten Exodus, where we interviewed Israeli Olympian Shahar Tzubari. His family also came from Yemen and the details of Operation On Eagle's Wings, there's a lot of details about that in that episode. So I encourage you to go back and listen to that, so that we can move on to your family's arrival in Israel, which also was not easy. Adiel Cohen:   Yeah, definitely not easy. I believe you all heard of the conditions in the transit camps in Israel. My family arrived in the winter of 1950. It was considered probably the coldest winter recorded in Israel. So cold it snowed in Tel Aviv. And that was the first time my grandma ever saw snow.  They arrived at the transit camp in Ein Shemer, and they were one of the lucky families. I guess, maybe, because they were pretty well off. They didn't sleep in a tent, but they slept in a tin shack, a little tin shack. Not the best conditions, obviously. No heating, no beds, sleeping on the ground, the entire family, and, you know, passing the tough winter months. Mud, rain, everything.  And, after a few months there, they were assigned a new place in Kadima, which is a small village in the Sharon, in central Israel. Agricultural community. And my family – who are all traders, jewelers, they don't know anything about farming – they lasted there for very, very little time.  At some point, the head of the family, the grandfather said, we're out of here. And part of the family moved to Tel Aviv, to Kerem HaTeimanim, the Yemenite quarter, which is very, very dear to my heart. And the other half to Ramat Gan, my hometown, which is even more dear to me. This is where I was born and raised. My grandma met my grandfather there, and this is where they married. Manya Brachear Pashman:   How did they plant roots in Israel? I mean, they left with hardly anything, except for a pair of, your grandmother had a pair of silver earrings in her possession. How did they start with nothing and build from there? What did they build? Adiel Cohen:   There was a lot of, like, hustling and, like, trying to make things work, and moving from job to job until she got married and became, how do you call it, like? Manya Brachear Pashman:   Homemaker or housewife? Homemaker, mother. Adiel Cohen:   A housewife, yeah. She took care of the kids, and my grandfather, he did most of the work. He did, again, silversmith, some trading, a lot of hustle as well, in between. They really just kind of made it work somehow.  Also, they were organizing a lot of events in their homes, a lot of community events and parties for the community, for the neighborhood, which is also something that looking back now that, you know, I spoke to my parents about it, it makes a lot of sense. You know, I grew up on these values of how important the community is and how important it is to be involved in the community. So it came from my grandparents.  Manya Brachear Pashman:   In addition to those values, what traditions have you been able to preserve that are very meaningful to you in terms of – when I say traditions, I mean, religious rituals, recipes, attire? Adiel Cohen:   Yeah, so if you mention attire, I have a very, very special item in my closet that I got from my grandfather, from Saba Pinchas. It is his original Yom Kippur gown for men. It's a beautiful, white, long shirt, with golden embroidery, all the way from Yemen. And it still sits in my closet waiting for the right project to kind of show it off. I tried wearing it, I'm not gonna lie, tried wearing it. It looks weird – it's very, very archaic, but it's beautiful nonetheless.  And in terms of recipes, of course, my grandma used to make all the Yemenite Jewish food from Yemenite soup, to all sorts of bread which we're very famous for. People think that Yemenites only eat bread, but it's not true. But we do have a lot of types of bread.  So every Friday growing up I used to wake up and see a pile of zalabiyeh, which is kind of like a fried pita flatbread. Very amazing, like, crunchy but also soft. Every Friday morning, lahuhe, all the recipes. And if you follow my Instagram and you see sometimes when my grandma was alive, I used to post a lot of videos about her and about our traditions.  She had her own recipe for charoset for Pesach. In Yemenite Jewish dialect we call it duqeh. It's kind of like the regular charoset that you know, only with a little bit of Yemenite spice mix, so it's very sweet but also has a little, like, zing to it. Very, very good.  If we're talking about Pesach, then I also made a video about that. The Yemenite Seder is very, very unique in the sense that we don't have a plate; we don't have a Seder plate. All the simanim (signs) and all the food is on the table as decoration. So we use the lettuce and radish and all the simanim (signs) as kind of like a frame for the table, it looks like a whole garden on the table. And we just eat from what we have on the table. And, of course, the religious traditions, the way of pronouncing the Torah. I spent months before my Bar Mitzvah relearning Hebrew in the Yemenite dialect. It's like learning a whole new language, not to talk about the te'amim, the melody that you need to read it. You need to be very, very punctuate. All of it – it's a huge part of my identity. Manya Brachear Pashman:   You must have done a wonderful job because there's also a photograph of you and your Savta at your Bar Mitzvah, and she looks quite pleased. So you must have done a fine job. Adiel Cohen:   She was my best friend. Yes, we lived together in the same house. In Israel, we kind of preserved the original way of living in Yemen. So we lived in the same house with my Savta. And I was very lucky. Most of my grandparents, all of my grandparents beside her, passed away when I was very young, but I was very lucky to live with her for as long as she lived and hear all these stories, every single week.  And, you know, even after I started my activism, she was my biggest supporter. I used to come back from trips to different Jewish communities and delegations and trips to Dubai and Morocco.  And the first thing I did was knock on her door, sit with her for a good 20 minutes, and just share my experiences and she was so pleased. And if I can share one example: a year ago, I came, not a year ago, it was this summer, I came back from a trip to Dubai where I met a Yemeni guy that took me to a Yemeni shop owned by actual Yemenis from Yemen, with spices and honey from Yemen and jewelry and, really, everything from Yemen.  And they offered me, when I told them the story of my family and I showed them pictures, they offered to give my grandma a gift. They told me, pick whatever you want from the jewelry section, and it's a gift for your grandma.  And when I came back from Dubai, and I gave her that, her eyes were just lit and filled with tears, because, you know, she hasn't been to Yemen, where she was born, ever since they left. So it was really one of the most touching moments before she passed away. Oh, I'm gonna cry. Yeah, we were very, very close. And I'm very, very lucky to be her grandson. Manya Brachear Pashman:   What happened to the earrings that her grandmother gave her? Adiel Cohen:   Wow, I wish we still had them. They sold them when they got to Israel to make a living. It was very, very tough, especially in the 50s. In Hebrew we call it t'kufat ha'tzena (period of austerity). All of Israel was basically a huge refugee camp, and the government had to, you know, make sure everyone has enough food and, you know, supply and all that. So they, unfortunately, sold it. Manya Brachear Pashman:   I do love it when you share your family stories and your heritage on your social media channels and, you know, the videos of making charoset and the language, the sharing of the vocabulary words. I'm curious what kinds of reactions you get from your audience. Are they surprised to hear that you hailed from Yemen? Are they just surprised by your family's origins? Adiel Cohen:   So it's interesting to see the progression throughout the years. I started my activism and content creation in 2020. And when I just started talking about my Yemenite heritage, people were very surprised, people from our community, from Jewish communities around the world, were surprised. I heard a lot of more surprised reactions.  I think nowadays and in the past few years there's a lot more awareness to different stories and different Jewish communities, especially in the Middle East and North Africa. So I'm happy to see that. And I see a lot of interest among Jews from other parts of the world. People ask me all the time to share about my traditions, to share about, you know, how we celebrate that and how do we pronounce that and all of that.  And from the non-Jewish audience, I'll start with reactions from the Arab world. I managed to forge a lot of amazing connections and friendships with Yemenis, Yemeni Muslims, based on our shared traditions and commonalities between our cultures. Yemeni Jewish culture and Yemeni Muslim culture is a little bit different, even in terms of food, but there are some commonalities, of course.  So it's very fun and fulfilling to be able to be a bridge between these communities who are alienated from Israel, to Israel. We're sort of a bridge between our nations. For sure, there are also a lot of hateful comments that I receive from people telling me, you're not really – the Zionists kidnapped you and you shouldn't be in Palestine, you should be in Yemen, come back to Yemen where you actually belong.  They made sure that we can't come back to Yemen throughout these years, and they showed us where we really belong. So, you know, there are these comments as well. But I can definitely say that the majority of the comments and reactions are very positive, and people are thirsty for knowledge and for stories about different communities. I see it. Manya Brachear Pashman:   I mean, everyone in this audience has a family story to share, has their own heritage. And I'm curious, Adiel, how does it serve the Jewish people to share our stories and where we all come from? Why is that so important to share, especially at a time like this, when there are so many false narratives out there? Adiel Cohen:   This is my favorite question. Because telling stories is my whole shtick. This is my bottom line of every single, you know, speaking engagements with students and stuff like that. Two things that make telling stories, telling our stories very important.  First of all, is outside of the community. People don't know who Jewish people are. Non-Jews, they don't know who Jewish people are. I see it all the time, a lot of ignorance, which I don't blame them for, right? I don't know a lot about Uyghur people in China. And we can't expect people to stand up for us against antisemitism if they don't know who we are. And we can't expect them to know who we are if we're not there to tell our story.  Because unfortunately, a lot of haters love to tell our story for us. It's kind of like a tactic for them. And the way they tell their story about us is completely different, and it serves a purpose that doesn't align with our purpose. To put it in good words.  So that's one important thing, telling our stories open up who we are to other audiences. When they get to know us, they can, more chances that they will stand up for us against antisemitism. And just in general, you know, just getting to know different communities and building bridges is always good.  And the second important point of telling stories is within our community. I can for sure say that before I started my activism on social media and being more involved with other Jewish communities, I did not know much about Yiddish. I did not know much about, you know, Ashkenazi culture or other cultures, even those we have in Israel. Because, you know, in Israel, we don't really talk about it. It's all on the surface level.  You know, Yemenites eat jachnun, Iraqis eat kubbeh. But once you get to know other Jewish communities and build bridges between these communities based on our stories, your individual Jewish identity and connection to the bigger Jewish collective would be stronger.  I feel a lot more Jewish – now that I know what Ashkenazim have gone through, what Ethiopian Jews have gone through, what Indian Jews have gone through, and all throughout the world. When we build these bridges, between our communities, we bring our people and our nation to the next step in history. We've been in diaspora for 2000 years, disconnected from each other, loosely connected but generally disconnected.  And now that we have Israel and now that we have social media and that we are more connected and that we have this very strong compass that points at this one land, it's easier for us to build these bridges.  And when we build them, we turn from a nation that is dispersed and made of disconnected communities to a network of communities that make a bigger, better, stronger nation, together with our diversity, with our stories, with our different experiences. Manya Brachear Pashman:   That's beautiful. Thank you so much. Adiel Cohen:   Thank you so much. Manya Brachear Pashman:   Yemenite 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 Adiel for joining us at AJC Global Forum 2024 and sharing his family's story in front of a live audience. 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.

“It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens... It comes from somebody being ripped out from their home.” Syrian Jewish Playwright Oren Safdie, son of world-renowned architect Moshe Safdie, who designed Habitat 67 along with much of modern Jerusalem, knows loss, regret, and longing. Oren and his father explore their Syrian heritage and their connection to the Jewish state that has developed since Moshe's father left Aleppo, Syria and moved, in the mid-20th century, to what is modern-day Israel. Oren also knows that being Jewish is about stepping up. Describing his frustrations with modern anti-Israel sentiments and protests that harken back to 1943, Oren is passionately combating anti-Israel propaganda in theater and academia.  Abraham Marcus, Associate Professor Emeritus at University of Texas at Austin, joins the conversation with historical insights into Jewish life in Syria dating back to Roman times. —- Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Al Fadimem, Bir Demet Yasemen, Fidayda; all by Turku, Nomads of the Silk Road Aleppo Bakkashah  Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Oud Nation”: Publisher: Pond5 Publishing Beta (BMI); Composer: Haygaz Yossoulkanian (BMI), IPI#1001905418 “Arabic (Middle Eastern Music)”: Publisher: Pond5 Publishing Beta (BMI), Composer: Andrei Skliarov, Item ID #152407112 “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862 “Middle Eastern Dawn”: Publisher: Victor Romanov, Composer: Victor Romanov; Item ID #202256497 “Ney Flute Melody 01”: Publisher: Ramazan Yuksel; Composer: Ramazan Yuksel; P.R.O. Track: BMI 00712367557 “Uruk”: Publisher: Pond5 Publishing Beta (BMI); Composer: Marcus Bressler; Item ID: 45886699 “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: OREN SAFDIE:  I've sort of wanted to shine a light on North American Jews being hypercritical of Israel. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. 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 Aleppo. MANYA: Playwright and screenwriter Oren Safdie has had just about enough of the anti-Israel sentiments on stage and screen. And what irks him the most is when it comes from Jewish artists and celebrities who have never spent time in the Middle East's one and only democracy. Remember film director Jonathan Glazer's speech at the 2024 Academy Awards? JONATHAN GLAZER: Right now, we stand here as men who refute their Jewishness and the Holocaust being hijacked by an occupation which has led to conflict for so many innocent people. Whether the victims of October the … [APPLAUSE] MANYA: Yeah, Oren didn't much appreciate his own Jewishness being hijacked in that moment. Drawing a moral equivalence between the Nazi regime and Israel never really sits well with him. OREN: I do feel like they're very selective in their criticism of Israel. You know, it's very easy to say, ‘Oh, well, they didn't do that. They don't do this.' But it's a complicated situation. And to simplify it, is just to me beyond, especially if you're not somebody who has spent a lot of time in Israel. MANYA: Oren Safdie has penned more than two dozen scripts for stages and screens around the world. His latest film, Lunch Hour, starring Alan Cumming, is filming in Minnesota.  Meanwhile, The Man Who Saved the Internet with A Sunflower, another script he co-wrote, is on the festival circuit. And his latest play Survival of the Unfit, made its North American debut in the Berkshires this summer, is headed to Broadway. And by the way, since an early age, Oren Safdie has spent quite a bit of time in Israel. His father Moshe Safdie is the legendary architect behind much of modern Jerusalem, Ben-Gurion International Airport, and the Yad Vashem Holocaust History Museum.  Oren's grandfather, Leon, emigrated from Syria. OREN: I'm sort of a synthesis of the two main parts that established Israel because my mother came from Poland, escaped the Holocaust. And my father's family came from Syria. So, I'm a half breed.  I've never been asked about my Sephardic side, even though that was really the dominant side that I grew up with. Because my mother's family was quite small. I grew up in Montreal, it was much more in the Syrian tradition for holidays, food, everything like that. My grandfather was from Aleppo, Syria, and my grandmother was from Manchester, England, but originally from Aleppo. Her family came to Manchester, but two generations before, had been from Aleppo. So, they're both Halabi Jews.  MANYA: Halabi refers to a diverse group of Jews from Aleppo, one of the oldest continuously inhabited cities in the world that has gone by several names. The oldest? Haleb.  Halabi Jews include Mizrahi Jews -- the name for Jews who call the Middle East or North Africa home; and Sephardi Jews, who fled to the region after being expelled from Spain in the 15th Century.  Jews are believed to have been in what is now Syria since the time of King David and certainly since early Roman times. ABRAHAM MARCUS: It's a community that starts, as far as we can record, in the Greco-Roman period. And we see the arrival of Islam. So the Jews were really the indigenous people when Arabs arrived. MANYA: Abraham Marcus, born to parents from Aleppo, is an internationally renowned authority on the city. He served as director of the Center for Middle Eastern Studies at the University of Texas at Austin. For the past 16 years, he has been working on a book about the history of Aleppo's Jews that goes well beyond what has been previously published. As part of his research, he examined thousands of documents from the Syrian national archive and the Ottoman archive in Istanbul. He also did extensive fieldwork on the ground in Aleppo, documenting the synagogues, cemeteries, residential districts, and workplaces.  MARCUS: One of the synagogues, the famous ancient synagogue of Aleppo, which dates to the 5th Century, meaning it predates the arrival of Arabs. It is a remarkable structure. Unfortunately, what is left of it now is really a skeleton. MANYA: Abraham is referring to the Great Synagogue or Central Synagogue of Aleppo, which functioned as the main house of worship for the Syrian Jewish community for more than 1,600 years. For 600 of those years, its catacombs safeguarded a medieval manuscript believed to be the oldest, most complete, most accurate text of the Hebrew Bible, known as the Aleppo Codex. The codex was used by Maimonides as a reference for his magnum opus, the Mishneh Torah, or Jewish religious legal code. In the 7th Century, Aleppo was conquered by Arab Muslims and a Great Mosque was built. For the next four centuries, the Byzantine Empire, Crusaders, and various Muslim rulers fought to gain control of Aleppo and the surrounding region. A savage Mongol invasion, a bout of the Black Death and another invasion took its toll on the city, and its Jews.  For most of this time, Muslim rulers treated them as dhimmis, or second-class citizens.  MARCUS: There were restrictions on dress, which were renewed time and again. They could not carry arms. They could not ride horses. MANYA: After half of Spain's Jews converted to Christianity following the pogroms of 1391, the Catholic monarchs issued the Alhambra Decree of 1492 – an edict that expelled any remaining Jews from the Iberian Peninsula to ensure their descendants didn't revert back to Judaism.  As Jews fled, many made their way to parts of the Ottoman Empire. In 1516, Aleppo became part of that empire and emerged as a strategic trading post at the end of the Silk Road, between the Mediterranean Sea and Mesopotamia, or modern-day Iraq. As was the case in other parts of the Ottoman Empire, Jews lived relatively comfortably, serving as merchants and tax collectors.  MARCUS: The policy of the Ottoman Empire was to essentially welcome the Sephardic Jews. The Sultan at the time is reputed to have said, ‘I don't understand the King of Spain. But if he's thinking at all, giving up all this human capital, essentially, we can take it.'  Many of the successful Jews in Aleppo and Damascus–in business, as leaders, as rabbis–were Sephardic Jews. They revived these communities, they brought new blood and new energy to them, a new wealth. MANYA: This was not always the case throughout Ottoman Syria as persecution and pogroms erupted at times.  By the mid-19th Century, Aleppo's Jewish population was slightly smaller than that of Baghdad, by about 2,000. In 1869, the opening of the Suez Canal shifted trade away from the route through Syria. Aleppo lost much of its commercial edge, motivating many Jews to seek opportunity elsewhere. MARCUS: The story of Aleppo is one of a society gradually hemorrhaging, losing people. They went to Beirut, which was a rising star. And Egypt became very attractive. So they went to Alexandria and Cairo. And many of the rabbis from the 1880s began to move to Jerusalem where there were yeshivot that were being set up. And in effect, over the next several decades, essentially the spiritual center of Aleppo's Jews was Jerusalem and no longer Aleppo.  MANYA: Another turning point for Aleppo came in World War I when the Ottoman Empire abandoned its neutral position and sided with the Central Powers–including Bulgaria, Austria-Hungary and Germany.  Many wealthy Jews had acquired foreign nationalities from countries that were not allies. Now considered enemy citizens, they were deported and never came back. In addition, Jews and Christians up to that point could pay a special tax to avoid serving in the army. That privilege ended in 1909. MARCUS: Because of the Balkan Wars, there was a sense that the empire is going to collapse if they don't essentially raise a large force to defend it. And there was a kind of flight that really decimated the community by 1918, when the war ended. MANYA: Besides those two wartime exceptions, Abraham says the departure of Jews from Syria was almost always motivated by the promise of better opportunities. In fact, opportunity might have been what drew the Safdie family to and from Aleppo. MANYA: Originally from Safed, as their name suggests, the Safdie family arrived in Aleppo sometime during the 16th or 17th centuries. By that time, the Jewish community in Safed, one of the Four Holy Cities in Judaism located in modern-day Israel, had transformed it into a lucrative textile center. So lucrative that the sultan of the ruling Ottoman Empire ordered the forced deportation of 1,000 Jewish families to Cyprus to boost that island's economy.  It's not clear if those deportations or the decline that followed pushed the Safdie family north to Aleppo. Most of them stayed for roughly three centuries–through World War One and France's brief rule during the Interwar period. But in 1936, amid the Great Depression, which affected Syria as well, Leon Safdie, the ninth of ten children born to textile merchants, moved to Haifa and set up his own trading business. Importing textiles, woolens, and cottons from England and fabrics from Japan and India.  A year later, he met his wife Rachel who had sailed from Manchester to visit her sister in Jerusalem. She spoke English and a little French. He spoke Arabic and French. They married a month later. OREN: My grandfather lived in Haifa, he was a merchant like many Syrian Jews were. He imported textiles. He freely went between the different countries, you know, there weren't really so many borders. A lot of his people he worked with were Arab, Druze, Christian, Muslim. Before independence, even though there was obviously some tension, being somebody who is a Syrian Jew, who spoke Arabic, who spoke French, he was sort of just one of the region. MANYA: Moshe Safdie was born in 1938. He says the onset of the Second World War created his earliest memories – hosting Australian soldiers in their home for Shabbat and making nightly trips into air raid shelters. Every summer, the family vacationed in the mountain resorts of Lebanon to visit aunts and uncles that had moved from Aleppo to Beirut. Their last visit to Lebanon in the summer of 1947 culminated with all of the aunts, uncles, and cousins piling into three Chrysler limousines and caravanning from Beirut to Aleppo to visit their grandmother and matriarch, Symbol. MOSHE: I remember sort of the fabric of the city. I have vague memories of the Citadel of Aleppo, because it was an imposing structure. I remember her – a very fragile woman, just vaguely. MANYA: While most of Moshe's memories of Aleppo are vague, one memory in particular is quite vivid. At that time, the United Nations General Assembly was debating the partition plan that would divide what was then the British Mandate of Palestine between Jews and Arabs. Tensions ran high throughout the region. When Moshe's uncles noticed Moshe wearing his school uniform on the streets of Aleppo, they panicked.  MOSHE: They were terrified. We were walking in the street, and we had khaki shirts and khaki pants. And it had stitched on it, as required in our school, the school badge, and it said, ‘Thou shalt be humble' in Hebrew. And they saw that, or at least they noticed we had that, and they said: ‘No, this is very dangerous!' and they ripped it off.' MANYA: It would be the first and last time Moshe Safdie visited Aleppo. On the 29th of November, the UN voted on a resolution to divide Palestine into two states, one Arab and one Jewish. The news arrived in Aleppo the following morning. MARCUS: This was New York time, in the evening, when the decision was made. So already, people started planning demonstrations for the next day, in support of the Palestinians. And that next day began with what was a peaceful demonstration of students, and then all kinds of people joined in and before long it became an attack on Jewish property. The synagogues were set ablaze. Many Jewish homes were burned, businesses were looted. And so the day ended with the Jews really in a state of fright.  MANYA: The mob looted the Jewish quarter and burned the Great Synagogue, scattering and desecrating the pages of the Aleppo Codex. The caretaker of the synagogue and his son later returned to the ashes to salvage as much as they could. But most of the community's leadership took a train to Beirut and never looked back.  Of course, as previously mentioned, Aleppo had already witnessed a steep decline in its Jewish population. The numbers vary widely, depending on the source, but by 1947, on the eve of the Jewish exodus from Syria, Iraq, and other Arab countries, Aleppo had anywhere between 6,000 and 15,000 Jews, whereas Baghdad had between 75 and 90,000. MARCUS: More than half the population left within a month. The community after that, in the next two, three weeks, was in a situation in which some people decided that was the end.  They took possessions that they could, got on buses and left for Beirut. That was the safe destination to go to. And there was traffic between the two areas.  Some people decided to stay. I mean, they had business, they had interest, they had property that they didn't want to leave. You can imagine the kind of dilemmas face people suddenly, the world has changed, and what do I do? Which part of the fork do I go?  MANYA: Those who left effectively forfeited their property to the Syrian government. To this day, the only way to reclaim that property and be allowed to sell it is to return and become Syrian citizens. Those who stayed were trapped. Decimated and demoralized, Aleppo's Jews came under severe travel restrictions, unable to travel more than four kilometers from their homes without permission from the government, which tracked their comings and goings. MARCUS: The view was that if they leave, they'll end up in what's called the Zionist entity and provide the soldiers and aid to the enemy. So the idea was to keep them in.  So there's a reality there of a community that is now stuck in place. Unable to emigrate. That remained in place until 1970, when things began to relax. It was made possible for you to leave temporarily for a visit. But you have to leave a very large sum as a deposit. The other option was essentially to hire some smugglers to take you to the Turkish or the Lebanese border, and basically deliver you to another country where Jews had already networked. The Mossad had people who helped basically transfer them to Israel. But that was very risky. If you were caught, it's prison time and torture.  Over the next 45 years, many of the young left gradually, and many of them left without the parents even knowing. They will say ‘I'm going to the cinema and I'll come back'. MANYA: On May 14, 1948, Israel declared independence. But the socialist politics of the new Jewish state did not sit well with Leon Safdie who much preferred private enterprise. He also felt singled out, as did many Sephardi and Mizrahi Jews in Israel at the time.  OREN: In some ways, it almost created some tension for him on several fronts, right? First of all, between him and his clients, who he had been doing business with in the Arab world, for many years. All of a sudden, those relationships are called into question. And as my grandfather was an importer of textiles, it was considered a luxury good. And when you're in wartime, there were rations.  The high tariffs really killed my grandfather's business. So, he wanted to stay in Israel. He helped with the war effort. He really loved the country and he knew the people, but really for three years, he sat idle and just did not have work. He was a man that really needed to work, had a lot of pride. MANYA: In 1953, Leon and Rachel sought opportunity once again – this time in Montreal – a move Moshe Safdie would forever resent. When in 1959 he married Oren's mother Nina, an Israeli expat who was trying to return to Israel herself, they both resolved to return to the Jewish state. Life and phenomenal success intervened. While studying architecture at McGill University, Moshe designed a modern urban apartment building [Habitat 67] that incorporated garden terraces and multiple stories. It was built and unveiled during the 1967 World's Fair in Montreal, and Moshe's career took off.  OREN: It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens. And it's something that has sort of preoccupied him for his whole career. It comes from somebody being ripped out from their home. Those kinds of things I think stay with you. MANYA: Eventually, in 1970, Moshe opened a branch of his architecture firm in Jerusalem and established a second home there. Oren recalls visiting every summer – often with his grandfather Leon.   OREN: And I remember going with him when he'd come to Israel when I was there, because we used to go pretty much every summer. He would love to go down to Jericho. And we'd sit at the restaurants. I mean, there was a period of time, you know, when it was sort of accepted that Jews could travel to the West Bank, to Ramallah and everything. And he loved to just speak with the merchants and everything, he loved that. He felt so at home in that setting. It was not dangerous, as it is today, obviously. I think everyone back then thought it was a temporary situation. And obviously, the longer it goes, and the more things happen, it feels more permanent. And of course, that's where we are today. But that time, in my head, sort of just is a confirmation that Jews and Arabs have a lot more in common and can get along … if the situation was different. MANYA: As the son of an Israeli citizen, Oren is considered an Israeli citizen too. But he concedes that he is not fully Israeli. That requires more sacrifice. In 1982, at the age of 17, he signed up for Chetz V'Keshet, at that time a 10-week program run in conjunction with the Israel Defense Forces for American and Canadian teens and designed to foster a connection to Israel. The program took place during the First Lebanon War, Israel's operation to remove terrorists from southern Lebanon, where they had been launching attacks against Israeli civilians. OREN: So this was a mix of basic training, where we trained with artillery and things and did a lot of war games. And from there, you know, their hope was that you would join the military for three years. And I did not continue.  I guess there's a part of me that regrets that. Even though I'm an Israeli citizen, I can't say I'm Israeli in the way that Israelis are. If the older me would look back, then I would say, ‘If you really want to be connected to Israel, the military is really the only way. I'd say at that young age, I didn't understand that the larger picture of what being Jewish, what being Israeli is, and it's about stepping up. MANYA: Now in his early 50s, Oren tries to step up by confronting the anti-Israel propaganda that's become commonplace in both of his professional worlds: theater and academia. In addition to writing his own scripts and screenplays, he has taught college level playwriting and screenwriting. He knows all too often students fall prey to misinformation and consider anything they see on social media or hear from their friends as an authoritative source.  A few years ago, Oren assigned his students the task of writing a script based on real-life experience and research. One of the students drafted a script about bloodthirsty Israelis killing Palestinian children. When Oren asked why he chose that topic and where he got his facts, the student cited his roommate.  Oren didn't discourage him from pitching the script to his classmates, but warned him to come prepared to defend it with facts. The student turned in a script on an entirely different topic. OREN: You know, there were a lot of plays that came up in the past 10 years that were anti-Israel. You'd be very hard-pressed to find me one that's positive about Israel. No one's doing them. MANYA: Two of his scripts have come close. In 2017, he staged a play at the St. James Theatre in Old Montreal titled Mr. Goldberg Goes to Tel Aviv– a farce about a gay Jewish author who arrives in Tel Aviv to deliver a blistering attack on the Israeli government to the country's left-leaning literati.  But before he even leaves his hotel room, he is kidnapped by a terrorist. Investors lined up to bring it to the silver screen and Alan Cumming signed on to play Mr. Goldberg. But in May 2021, Hamas terrorists launched rockets at Israeli civilians, igniting an 11-day war. The conflict led to a major spike in antisemitism globally.  OREN: The money people panicked and said, ‘We can't put up a comedy about the Middle East within this environment. Somebody is going to protest and shut us down,' and they cut out. MANYA: Two years later, an Israeli investor expressed interest in giving the movie a second chance. Then on October 7 [2023], Hamas launched a surprise attack on 20 Israeli communities -- the deadliest attack on the Jewish people since the Holocaust. More than 1,200 Israelis have been killed, thousands of rockets have been fired on Israel, and more than 100 hostages are still in captivity. OREN: Mr. Goldberg Goes to Tel Aviv collapsed after October 7th. I don't think anybody would have the appetite for a comedy about a Hamas assassin taking a left-wing Jew hostage in a hotel room. MANYA: Another play titled “Boycott This” was inspired by Oren's visit to a coffee shop in Oaxaca, Mexico in 2011. The walls of the cafe were plastered with posters urging boycotts of Israel and accusing it of blood libel. Oren and his daughter created their own posters and stood outside the coffee shop calling on customers to boycott the cafe instead. But the father and daughter's impromptu protest is just one of three storylines in the play, including one about the 1943 boycott of Jews in Poland–where his mother spent part of her childhood in hiding during the Holocaust.  The third storyline takes place in a post-apocalyptic world where Iran has succeeded in wiping Israel off the map. A Jewish woman has been forced to become one of the enemy's wives – a threat some hostages taken on October 7 have reported hearing from their captors.  OREN: It was really my attempt to try and show how the boycotts of Israel today, in light of, you know, 1943, were really not different.  MANYA:  Even now, Oren has not been able to convince a college or theater to stage “Boycott This,” including the Jewish museum in Los Angeles that hosted his daughter's bat mitzvah on October 7, 2023.    OREN: I've sort of wanted to shine a light on North American Jews being hypercritical of Israel, which I guess ties into BDS. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. MANYA: When Presidents George Bush and Bill Clinton finally secured a legal way for Syrian Jews to leave between 1992 and 1994, most did. The last Jews of Aleppo were evacuated from the city in October 2016. MARCUS: They took all the siddurim and everything, put them in boxes. It was just essentially closing shop for good. They knew they're not coming back. MANYA: The food, liturgy, music, the traditions of hospitality and social welfare endure, but far from the world of which it was part. Walk into any synagogue in the Aleppo tradition after sundown on Shabbat and be treated to a concert until dawn – a custom called baqashot. MANYA: Before Oren's grandmother Rachel passed away, his cousin Rebecca did a piece for Canadian Broadcast News featuring their 95-year-old grandmother in the kitchen.  RACHEL SAFDIE: When we were children, we used to love all these dishes. My mother used to make them all the time and it's very, very tasty. Anything made, Middle East food, is very tasty. OREN: It's 10 minutes for me to see my grandmother again, in video, cooking the mehshi kusa, which is sort of the stuffed eggplant with the apricots and the meat. And there's really a great moment in it, because they're doing it together and they put it in the oven, and at the end of this 10-minute movie, they all come out of the oven, and like they're looking at it and they're tasting, and my grandmother points … RACHEL: I know which ones you did. You did this one.  CBN INTERVIEWER: How do you know?  RACHEL: I know. And this recipe has been handed down from generation to generation. OREN: It's so much like my grandmother because she's sort of a perfectionist, but she did everything without measuring. It was all by feel. The kibbeh, beans and lamb and potatoes and chicken but done in a different way than the Ashkenaz. I don't know how to sort of describe it.  The ka'ake, which were like these little pretzels that are, I'd say they have a taste of cumin in them. MARCUS: Stuffed aubergine, stuffed zucchini, tomatoes, with rice, pine nuts and ground beef and so forth. Meatballs with sour cherries during the cherry season. MANYA: Oren would one day like to see where his ancestors lived. But according to Abraham, few Aleppo Jews share that desire. After the Civil War and Siege of Aleppo in 2012 there's little left to see. And even when there was, Aleppo's Jews tended to make a clean break. MARCUS: People did not go back to visit, the second and third generations did not go back. So you see, for example, here Irish people of Irish origin in the United States, they still have families there. And they go, and they take the kids to see what Ireland is like. Italians, they do the same, because they have a kind of sense, this is our origin.  And with Aleppo, there wasn't. This is a really unusual situation in terms of migrations of people not going back to the place. And I think that probably will continue that way. MANYA: Syrian 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 Oren and Moshe for sharing their story. You can read more in Moshe's memoir If Walls Could Speak: My Life in Architecture. 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.

Today I get to chat with Chiza Wescarr who is a Menopause Coach, nutritional medicine practitioner, dermal therapist and gut health specialist. We chat all things menopause! This is an episode full of information for those of you who are struggling with menopause, are peri-menopausal and want to live life and reduce symptoms brought about through menopause. This is also a funny, irreverent chat about what we are going through, how we can support each other. The change to our faces, our weight, our mood, our vaginas! We chat about where we can go for some assistance in managing our symptoms. As promised, for those of you who are practitioners and want to gain further knowledge, here is the link for the menopause seminar in Feb 2025. http://Thrivingthroughmenopause.com.au  For those of you who want to see a practitioner who can guide you through menopausal concerns: https://www.menopause.org.au/component/finder/search?q=Find+an+ams+doctor&Itemid=101  Calm bio-fermented elixir: http://Www.Flora-biome.com Support the show: https://www.patreon.com/tendernessnursesSee omnystudio.com/listener for privacy information.

这是一期有望成为小系列的节目。 儿童梦核？ 反高潮剧情？ 黑帮灵异？ 令人不适？ 我们梳理了近些年上映的「新型态」恐怖片做了一期漫谈，来聊聊这些「新质恐怖片」是否够新？是否恐怖？ 重要通知：【夏日小曼波】派对来了！ 时间：2024年6月29日（周六）晚8:00 地点：北京·原料空间（北京市东城区方家胡同66号） 预售票：80元（限量50张） 现场票：100元 购票详情：https://weidian.com/item.html?itemID=7243202921 本期主播： 恐怖直立猿、惊悚韩队、朱博士、悬疑弟 Shownotes: 06:21 这些年涌现出一批「新质恐怖片」 17:17 魔鬼深夜秀：很妙的新瓶装旧酒 22:21 现实中的逻辑不成立 影片世界里的逻辑成立了 36:21 博很恐惧：让人极度不适的四幕剧 54:34 维纳斯：恐怖片+黑帮片的失败尝试 61:18 《正大综艺》的是真是假环节如果能改编成恐怖片的话 64:59 荧屏在发光：压抑自我过度的儿童梦核 68:08 错过一场改变自己一生的冒险 76:12 童年的诡异电视节目也是恐惧感的来源 78:34 不安的种子：没头没尾的恐怖漫画短篇 80:02 钟声：中年男人脑子里的怪声 88:00 祭屋出租：传统的鬼片无新意 95:46 窨井盖：井下的幽闭恐惧症 100:28 黑化游戏：黑人版林中小屋 114:08 起死回生：不适合宏大恐怖主题的桌面电影 123:29 唯一的亮点：贡献了一个只有桌面电影才能出现的惊吓方式 Songlist: yeule - Anthems For A Seventeen YearOldGirl 1983 - Main Theme

Show Sponsor: UCAN UCAN created LIVSTEADY as an alternative to sugar based nutrition products. LIVSTEADY was purposefully designed to work with your body, delivering long-lasting energy you can feel. Whether UCAN Energy Powders, Bars or Gels, LIVSTEADY's unique time-release profile allows your body to access energy consistently throughout the day, unlocking your natural ability to finish stronger and recover more quickly!    In Today's Show Cycling News/Updates - Flatiron Park Crit; usacycling announced mountain bike and 4-rider pursuit team; USA Cycling announced that Fort Collins' own Olivia Cummins will take part in the 2024 Paris Olympics; TDF Unchained S2 Triathlon News/Updates - Taylor Knibb and Marten Van Riel wins San Francisco T100; Trevor Foley and Ellie Salthouse win at Boulder 70.3 Pro Coaching Tip of the Week - Learnings from Transition, Training Camp Highlights, Run Drill Clinic, Strength and Mobility,     303Cycling News and Updates:    https://yourgroupride.com/cummins-named-to-2024-olympic.../   303Triathlon News and Updates: Taylor Knibb Imperious In Winning San Francisco T100   Marten Van Riel Wins San Francisco T100 In Three-Way Sprint To The Line   https://www.ironman.com/im703-boulder-results   Coaching Tip of the Week:   Boulder 70.3 Insights: While volunteering in Transition at Boulder 70.3 this past weekend, I observed other athletes make some very common mistakes and I want to share them with you so you don't make the same mistakes at your race.   There were several swim DNFs due to lack of open water swim preparation. I know all of you are well aware of the importance of preparing based on the participation we had at Chatfield reservoir in May.   There were several athletes that showed up with no water bottles assuming there would be water bottles at transition or at an early aid station. The first bike aid station on most courses is at least 10 miles into the bike ride, which means these athletes started their race getting into a dehydration hole. Be sure to read the athlete guide and show up informed and prepared.   Several athletes dropped their nutrition or lost it (including pros). This is one of several reasons to rehearse the nutrition and equipment just like on race day. Know how those pockets on your race kit work (or don't) and have a way to secure your nutrition.   Training Camp: Sunday - Bike course, lunch, OWS, beer garden bus Monday - Left hand canyon, run drills with TO and Rinny, strength and mobility with Erin Carson Tuesday - easy run   TriDot Pool School comes to Boulder on July 27-28 $599 https://www.tridotpoolschool.com/component/eventbooking/pool-school/tridot-pool-school-20240525-844-107/70?Itemid=762 Weekend Workshop Schedule July 27 - 12:00 pm to 4:00 pm PT July 28 - 8:00 am to 12:00 pm PT  Optional social dinner at 6:30pm on Day 1   Train With Coach Rich: TriDot Signup - https://app.tridot.com/onboard/sign-up/richsoares RunDot Signup - https://app.rundot.com/onboard/sign-up/richsoares

夏日夜晚的闲聊，用一首首关于夏天的歌来讲述一件件关于夏天的故事。 到了最后，远方响起的雷声中断了这次的聊天。 收拾东西准备回家。 重要通知：【夏日小曼波】派对来了！ 时间：2024年6月29日（周六）晚8:00 地点：北京·原料空间（北京市东城区方家胡同66号） 预售票：80元（限量50张） 现场票：100元 购票详情： https://weidian.com/item.html?itemID=7243202921 本期主播： 直立猿、韩队、泡泡、一冰 Shownotes: 01:24 「电波夏日小曼波来了！一起舒适过夏夜」北京·6月29日·原料空间 10:56 夏天楼下的常见景色消亡了 14:00 在歌厅的废墟上诞生了北京少林寺 17:52 一冰童年的大排档创业史 28:58 The Go! Team - Secretary Song 32:38 菜市场里面的精致饭馆 36:48 Single8：极其适合在夏天看的电影 41:14 夏天的隐喻 45:43 細野晴臣 / 鈴木茂 / 山下達郎 - 组曲(PART I)鸟风/(PART II)海滨漫步 49:20 一冰上个月在香港提前入夏 52:00 算命一条街：年轻人的迷茫 59:59 还潮 - 旧社会顶穷的人 62:02 北京的夏天晚上的一场雨是精髓 77:21 Los Destellos - Guajira Sicodélica 80:31 决赛：进攻温布利球场：关于夏日足球的纪录片推荐 99:55 Labi Siffre - Crying, Laughing, Loving, Lying 104:20 美国内*：关于一冰同行的故事 147:43 一冰曾经进入到纳卡共和国战场的往事 115:29 魔幻的现代战争媒体新形态 119:12 驯鹿宝贝：可怜人必有可恨之处 Songlist: The Go! Team - Look Away Look Away The Go! Team - Secretary Song 細野晴臣 / 鈴木茂 / 山下達郎 - 组曲(PART I)鸟风/(PART II)海滨漫步 Los Destellos - Guajira Sicodélica Labi Siffre - Crying, Laughing, Loving, Lying Yo La Tengo - Today Is the Day

Show Sponsor: UCAN UCAN created LIVSTEADY as an alternative to sugar based nutrition products. LIVSTEADY was purposefully designed to work with your body, delivering long-lasting energy you can feel. Whether UCAN Energy Powders, Bars or Gels, LIVSTEADY's unique time-release profile allows your body to access energy consistently throughout the day, unlocking your natural ability to finish stronger and recover more quickly!    In Today's Show Interview of the Week - Erica Ackerlund and coach Elliot Bassett Cycling News/Updates - Ride for your life; Netflix TDF Unchained 2 Review Triathlon News/Updates - Boulder 70.3 Pro List, Village update, Team USA announced,Crowie and Sansego join TriDot; Coaching Tip of the Week - TriDot Pool School comes to Boulder   303Cycling News and Updates: RIDE FOR MAGNUS: RIDE FOR YOUR LIFE – A MEMORIAL RIDE AND CALL TO ACTION   Netflix Unchained Season 2   Netflix Unchained Season 2 303Triathlon News and Updates: USA Triathlon Announces 2024 U.S Olympic Triathlon Team     Coaching Tip of the Week: TriDot Pool School comes to Boulder on July 27-28 https://www.tridotpoolschool.com/component/eventbooking/pool-school/tridot-pool-school-20240525-844-107/70?Itemid=762 Weekend Workshop Schedule July 27 - 12:00 pm to 4:00 pm PT July 28 - 8:00 am to 12:00 pm PT   Optional social dinner at 6:30pm on Day 1. Location TBD.   Location: Boulder Parks & Recreation 3198 North Broadway Boulder, CO 80304

On this episode Lars speaks to professor Mariana Brussoni about her research on risky play, injury statistics, outdoor play, the influence of nature on children's play, and how to keep children as safe as necessary, not as safe as possible, and why this distinction matters so much.   Dr. Mariana Brussoni is a Professor at the University of British Columbia, Director of the Human Early Learning Partnership, and a founding member of Outdoor Play Canada. Topics covered include injury statistics and play, the concept of affordances, discussion of the term risky play vs adventurous play, special challenges for allowing risky play in schools and child care centers, how free play develops social skills, how understanding of consent relates to play experiences, play as evolved need, the importance of age mixing, the influence of family and culture on play and risk perception, how to recalibrate our expectations of what children are capable of, the influence of having enough time for free play, Jonathan Haidt's book The Anxious Generation where Mariana's research plays a prominent role, how infrastructure influences the possibility of play, individual responsibility versus social and cultural change, how to create more space for play in schools, risk benefit assessments, children's own risk assessments, and much more.  For an overview of the topic, see Mariana Brussoni's excellent article on Jonathan Haidt's Substack After Babel: Why Children Need Risk, Fear, and Excitement in Play, published Feb 28, 2024: https://www.afterbabel.com/p/why-children-need-risk-fear-and-excitement Or this article on OECDs website, on outdoor risky play: https://www.oecd-ilibrary.org/sites/1b5847ec-en/index.html?itemId=/content/component/1b5847ec-en#wrapper For an overview of Mariana Brussoni's publications: https://scholar.google.com/citations?user=53LNwqwAAAAJ&hl=en   Other books and resources:  See outsideplay.org for lots of resources for parents and teachers, as well as ongoing research projects Dodd, Helen F., Rachel J. Nesbit, Lily FitzGibbon (2023). Child's Play: Examining the Association Between Time Spent Playing and Child Mental Health. Child Psychiatry & Human Development, 54:1678–1686, https://link.springer.com/article/10.1007/s10578-022-01363-2 Dodd, Helen F. and Kathryn J. Lester (2021). Adventurous Play as a Mechanism for Reducing Risk for Childhood Anxiety: A Conceptual Model. Clinical Child and Family Psychology Review, Volume 24, pages 164–181, https://link.springer.com/article/10.1007/s10567-020-00338-w Encyclopedia of Early Childhood Development: https://www.child-encyclopedia.com/outdoor-play/according-experts/outdoor-risky-play Haidt, Jonathan (2024). The Anxious Generation:: How the Great Rewiring of Childhood Is Causing an Epidemic of Mental Illness. Penguin Hansen Sandseter EB, Kleppe R, Ottesen Kennair LE. (2023) Risky play in children's emotion regulation, social functioning, and physical health: an evolutionary approach. International Journal of Play. 2023;12(1):127–139. https://www.tandfonline.com/doi/full/10.1080/21594937.2022.2152531 Kvalnes, Øyvind and Ellen Beate Hansen Sandseter (2023). Risky Play: An Ethical Challenge. Springer, https://link.springer.com/book/10.1007/978-3-031-25552-6 Natterson-Horowitz, Barbara and Kathryn Bowers. (2019). Wildhood: the epic journey from adolescence to adulthood in humans and other animals. Scribe.   ---------------------------- Our logo is by Sveinung Sudbø, see his works on originalkopi.com The music is by Arne Kjelsrud Mathisen, see the facebook page Nygrenda Vev og Dur for more info.  ---------------------------- Thank you for listening. Please send feedback and questions to larsogpaal@gmail.com There is no better way for the podcast to gain new interested listener than by you sharing it with friends, so if you find what we do interesting and useful, please consider doing just that. The podcast is still most in Norwegian, but we have a lot of episodes coming out in English.    Our blogs: https://paljabekk.com/ https://larssandaker.blogspot.com/   Alt godt, hilsen Lars og Pål

뉴스앤올디스 외전! '기계 속의 유령' 북토크 Feat. 청강대 전혜정 교수 기계 속에는 유령이 사는가?살 것인가? 뉴스앤올디스 고정출연자인 청강대 전혜정 교수를 모더레이터로 과학책방 갈다에서 진행된 '기계 속의 유령' 북토크 전격 공개! 뉴스앤 올디스에서 자주 다뤘던 주제인 AI의 인문사회적 의미에 대해 심도깊은 이야기를 나눕니다. 구매링크 https://www.aladin.co.kr/m/mproduct.aspx?ItemId=335168389 https://product.kyobobook.co.kr/detail/S000212575969 https://m.yes24.com/Goods/Detail/125216935 - 과학과사람들 제공

Join us on the podcast as Ania from Zephyr and Stone delves into the entrepreneurial journey, discussing the organic evolution from a simple Instagram account to a thriving interior design business. With a deep passion for design, she shares how Zephyr and Stone began as a platform for sharing tips and insights, which naturally transitioned into a successful business. Discover the behind-the-scenes of creating digital products and the challenges of adapting to evolving online platforms. A must-listen for anyone interested in the real stories behind the polished images of interior design success.Follow the brand on Instagram here https://www.instagram.com/zephyr_and_stoneAnd visit the website https://www.zephyrandstone.com.au/shop/p/client-fee-proposal-template?itemId=client-fee-proposal-templateThanks for listening to this episode of "Designing Success: From Study to Studio"! Connect with me on social media for more business tips, and a real look behind the scenes of my own practicing design business. Grab more insights and updates: Follow me on Instagram: https://instagram.com/oleander_and_finchLike Oleander & Finch on Facebook:https://www.facebook.com/oleanderandfinch For more FREE resources, templates, guides and information, visit the Designer Resource Hub on my website ; https://oleanderandfinch.com/ Ready to take your interior design business to the next level? Check out my online course, "The Framework," designed to provide you with everything they don't teach you in design school and to give you high touch mentorship essential to having a successful new business in the industry. Check it out now and start designing YOUR own success (waitlist now open) https://oleanderandfinch.com/first-year-framework/ Remember to subscribe to the podcast and leave a review. Your feedback helps me continue providing valuable content to aspiring interior designers. Stay tuned for more episodes filled with actionable insights and inspiring conversations. Thank you for yo...

Sucedió en 1962, en una carretera de la Costa Atlántica de Colombia que une las poblaciones de Mategüadua y Río Loro. Al peluquero del pueblo, que ejercía también el cargo de Inspector de Policía en esa región, le dieron aviso de que en dicha carretera habían encontrado a un muerto, a fin de que procediera con el levantamiento del cadáver y la investigación de rigor. Así que el ingenioso funcionario, que tenía fama de ser un gran aficionado a las Selecciones de Reader’s Digest, juramentó y posesionó a dos peritos para que sirvieran de testigos, y se encaminó con ellos y con el secretario al lugar de los hechos. He aquí algunos apartes del acta que resultó, transcritos con la ortografía y el lenguaje originales: «Levantamiento de un cadáver que fue allado muerto allí y que fue visto por unos campesinos que pasaban y al verlo que no se movía y que estaba encharcado de sangre lo reconocieron como muerto y avisaron al suscrito inspector.... »Se encuentra sobre una charca de sangre el cadáver de un individuo de sexo masculino de unos 48 años de edad aproximadamente, al parecer casado porque tiene una argolla de matrimonio en el dedo anular de la mano izquierda, de profesión mecánico porque la ropa la tiene untada de grasa quemada, de piel morena tirando a negra, flaco, carepalo y medio canoso, y de unos 1,60 metros de altor, desconociéndose más datos sobre la personalidad del muerto por tratarse de un hombre forastero y sin amistades en la región. »El cadáver del difunto se encuentra bocarriba, con la boca abierta y los ojos cerrados, con la cabeza medio ladiada como mirando un guanábano en completa producción, con el brazo derecho estirado hacia un lado y como saludando a alguna persona, y el brazo izquierdo en estado de reposo, los pies semicruzados como haciendo el numero 4 (cuatro) y en aptitud totalmente rigida.... »Presenta un machetazo en la cabeza..., otro en la quijada inferior..., otro en el pescueso..., otro en la paleta izquierda que alcanzó a llegar hasta serca del espinazo, otro en la región del nalgatorio que le interesó mayormente la nalga derecha y parte del guesito de la alegría, otro en el cuadril derecho y dos en la canilla derecha. »Se ve claramente que los autores del asesinato no le pegaron más machetazos al cadáver porque seguramente vieron que el muerto había dejado de existir...»1 ¿A qué nos lleva toda esa palabrería? A concluir que ¡sí que no queda duda alguna de que aquel «cadáver del difunto» que «había dejado de existir» estaba «más muerto que nunca»! Si bien en ese caso del siglo veinte no parece haber sido necesario hacer semejante énfasis, en el caso de la muerte de Jesucristo por crucifixión en el primer siglo de la era cristiana sí era importante que se hiciera, ya que algunos posteriormente alegarían que Él en realidad no había muerto. Por eso Juan, en el acta que llega a ser su Evangelio, especifica que los soldados romanos se cercioraron de que Jesús había muerto y que uno de ellos le traspasó el costado con una lanza; y Marcos en el acta suya deja en claro que Pilato constató de parte del centurión romano que Jesús, en efecto, había muerto.2 Es que, luego de la resurrección de Cristo, habría de ser más importante que nunca despejar toda duda de que Él había muerto, de que había sido sepultado y de que al tercer día había resucitado, tal y como Él mismo había predicho que era necesario, a fin de redimirnos del pecado y darnos vida plena y eterna. Carlos ReyUn Mensaje a la Concienciawww.conciencia.net 1 Pablo Mejía Arango, «Verdaderas genialidades», LaPatria.com, Opinión, 2 enero 2011 En línea 24 agosto 2011; Pablo Mejía Arango En línea 19 octubre 2011; véanse Rafael Hoyos D., «Acta de levantamiento de cadáver del año 1962 levantada en el municipio de Calamar, Bolívar» En línea 19 octubre 2011; Rafael Hoyos D. En línea 1 septiembre 2011; y Gustavo A. Villanueva G., «Modelo de acta de levantamiento de cadáver» En línea 24 agosto 2011. 2 Jn 19:31-37; Mr 15:44-45

We had some major technical difficulties this week so we are opening the Night Classy Patreon vault to give those on the outside a glimpse inside. Hayley covers two brothers who were record setting HOARDERS. Then Kat takes us back to 1639 where John Winthrop reported unusual phenomena in the skies of Massachusetts Bay Colony. Lastly, Alec covers a Spanish artist who paints and sculpts the aliens who visited him. Google Drive of Alec's reference images: https://drive.google.com/drive/folders/1Cul5-P66YKeig6U_FwWOKwojL1rEvgw-?usp=sharing Robert Llimos video we watch: https://fb.watch/qqajHptWjc/ Follow Robert Llimos on instagram: https://www.instagram.com/robertllimos/ English Lady UFO witness video we watched: https://www.youtube.com/watch?v=lpt_Ang9qyQ   Alec's SOURCES: https://www.robertllimos.es/index.php?option=com_content&view=article&id=73:conexion-pintura&catid=77:obras&Itemid=569&lang=es https://paradigmresearchgroup.org/2018/07/04/the-extraordinary-contact-of-robert-llimos/ If you dug this Patreon bonus, then you'll love everything else we do over there! Come join us: https://www.patreon.com/nightclassy   Night Classy | Linktree Produced by Parasaur Studios © 2024

Dione Begay was born on March 28th, 1975. She was the eldest of six children and is described by her sister Christine as having a positive perspective on life and a witty sense of humor which is missed by her loved ones. Dione was beautiful, vibrant, outgoing, intelligent, and family-orientated. She was a mother of four daughters and had unique, close relationships with her entire family. Dione had several tribal connections via her parents, Debbie and Laffie Begay. Dione's mother Debbie is part of the Dakotas ‘Yankton' and ‘Arikara' tribe, and her father, the ‘Navajo' and ‘Dine' tribe. As a Native American woman, Dione Begay is one of many Missing and Murdered Indigenous Women in New Mexico who is yet to receive justice, despite the brutality inflicted upon her and the obvious circumstances of the crime. Her family's pleas for help have also continued to be ignored. This is the story of Dione Begay Thomas.Justice for Dion FB Pagehttps://www.facebook.com/JusticeforDioneThomas Sources: https://threesisterscollective.org/https://sourcenm.com/2022/05/06/vigil-for-the-missing-and-stolen-reclaims-santa-fe-plaza/ https://www.iad.state.nm.us/wp-content/uploads/2020/12/NM_MMIWR_Report_FINAL_WEB_v120920.pdf https://gallupsun.com/index.php?option=com_content&view=article&id=7618:mystery-at-colonial-motel&catid=175:public-safety-&Itemid=602 https://www.iad.state.nm.us/wp-content/uploads/2021/01/MMIW-Task-Force-110819-Transcript-from-first-meeting.pdf https://www.iad.state.nm.us/about-us/history/#:~:text=New%20Mexico's%20Twenty%2DThree%20Tribes,of%20the%20state's%20entire%20population https://www.iad.state.nm.us/policy-and-legislation/missing-murdered-indigenous-women-relatives/https://sourcenm.com/2022/05/05/justice-for-relatives/#:~:text=New%20Mexico%20has%20the%20highest,cases%20between%202014%20and%202019.https://www.niwrc.org/resources/report/new-mexico-missing-and-murdered-indigenous-women-and-relatives-task-force-report https://www.theguardian.com/tv-and-radio/2023/feb/03/murder-in-big-horn-showtime-docuseries-montana-missing-murdered-indigenous-women#:~:text=The%20roots%20of%20the%20MMIW,these%20federal%20policies%2C%20and%20as

Grundy NewBrain Peripherals thru Web Sites with Chris Despoinidis Patreon: https://www.patreon.com/FloppyDays Sponsors: 8-Bit Classics  Arcade Shopper   0 Floppy Days Tune 1 min 13 sec Vintage Computer Ads 1 min 42 sec Intro 5 min 17 sec bumper - Chris Espoinidis 5 min 28 sec New Acquisitions 6 min 33 sec bumper - Gerald McMullon 7 min 16 sec Upcoming Computer Shows 12 min 01 sec bumper - Steve O'Hara-Smith 12 min 27 sec Peripherals 22 min 37 sec Using the Machine 33 min 14 sec User Groups/Newsletters 38 min 36 sec Books & Manuals 41 min 47 sec Software 44 min 11 sec Ads 46 min 45 sec Modern Upgrades 51 min 43 sec Emulation 59 min 07 sec Buying One Today 1 hr 02 min 52 sec Community 1 hr 04 min 50 sec Current Web Sites and Videos 1 hr 12 min 45 sec Closing Hello, and welcome to episode 136 of the Floppy Days Podcast.  I'm Randy Kindig, the host of this show, and I'll be your guide to a journey back to the year 1982, when a very interesting, low-cost machine entered the market in Great Britain.  This is the final episode on the Grundy New Brain, not a well-known machine, most particularly here in the United States where very few have even heard of it; let alone ever owned one. If you want to know more, I've recently published interviews with John Grant, Steve O'Hara-Smith, and Gerald McMullon concerning their involvement with the New Brain back in the day.  I also, in the most recent episode, discussed tech specs around the machine with my co-host. Regarding that, in that last episode, to help me talk about the machine, I enlisted Chris Espoinidis to co-host this episode.  Chris manages the New Brain Emulator site from his home in Greece.  Even though Chris created one of the premier New Brain emulators in existence, and that was the primary focus of his Web site initially, his site has become one of the best places (along with Gerald McMullon's Website) to get any and all New Brain information (which quite honestly is quite sparse). The focus of this last episode detailing the machine, Chris and I will cover things like peripherals, Web sites, books & magazines, software, using the machine, emulators and all of the topics that have become the standard for machine coverage on Floppy Days.  This episode will complete all the details we know on the New Brain, with the intent to impart every bit of information to you that I could find about this little-known machine. Before we do that, I will talk about upcoming shows. Upcoming Shows Interim Computer Festival SPRING - March 23rd and 24th, 2024 - Intraspace, Seattle, WA - https://sdf.org/icf/  Midwest Gaming Classic - April 5-7 - Wisconsin Center, Milwaukee, WI - https://www.midwestgamingclassic.com/  VCF East - April 12-14, 2024 - Wall, NJ - http://www.vcfed.org  Indy Classic Computer and Video Game Expo - April 13-14 - Crowne Plaza Airport Hotel, Indianapolis, IN - https://indyclassic.org/  The Commodore Los Angeles Super Show - April 13-14 - Burbank VFW Hall, Burbank, CA - https://www.portcommodore.com/dokuwiki/doku.php?id=class:start   VCF Europa - April 27-28, 2024 - Munich, Germany - https://vcfe.org/E/  The 32nd Annual “Last” Chicago CoCoFEST! - May 4-5, 2024 - Holiday Inn & Suites Chicago-Carol Stream (Wheaton), Carol Stream, Illinois - https://www.glensideccc.com/cocofest/  VCF Southwest - June 14-16, 2024 - Davidson-Gundy Alumni Center at UT Dallas - https://www.vcfsw.org/  Boatfest Retro Computer Expo - June 14-16 - Hurricane, WV - http://boatfest.info  Pacific Commodore Expo NW v4 - June 22-23 - Old Rainier Brewery Intraspace, Seattle, WA - https://www.portcommodore.com/dokuwiki/doku.php?id=pacommex:start  Kickstart Amiga UK Expo - June 29-30 - Nottingham, UK - https://www.amigashow.com/  Southern Fried Gaming Expo and VCF Southeast - July 19-21,  2024 - Atlanta, GA - https://gameatl.com/  VCF Midwest - September 7-8 - NEW VENUE TBD - http://vcfmw.org/  Portland Retro Gaming Expo - September 27-29, 2024 - Oregon Convention Center, Portland, OR - https://retrogamingexpo.com/  Tandy Assembly - September 27-29, 2024 - Courtyard by Marriott Springfield - Springfield, OH - http://www.tandyassembly.com/  Chicago TI International World Faire - October 26, 2024 - Evanston Public Library (Falcon Room, 303), Evanston, IL - http://chicagotiug.sdf.org/faire/   http://chiclassiccomp.org/events.html  Facebook show schedule - https://www.facebook.com/VintageComputerShows/  Newsletters NewBrain Online (Dutch/Netherlands) - https://retro.hcc.nl/newbrain/newbrain-online.html  Books and Manuals books/manuals at archive.org - https://archive.org/search?query=grundy+newbrain  Modern Upgrades NewBrain SD-Box https://www.youtube.com/watch?v=3G5fARz7HnM  https://newbrainemu.eu/new/download/nb-sd-card-box-v-2-circuit-diagram/  Emulation NewBrain Emulator by Chris https://newbrainemu.eu/new/download/newbrain-emulator-beta-4/  https://github.com/cdesp/NB-Emulator-V.3  Buying One Today https://www.ebay.com/itm/325473049117 - $999 BIN (from Greece) Grundy NewBrain Model AD.Complete with PSU, Manual, AZERTY !! Tested & Working!! - https://www.ebay.com/itm/334406491114 - 995 euro (from Netherlands) untested, no power supply - https://www.ebay.co.uk/itm/256162599251 - 449 pounds BIN (from UK) Community Forums AtariAge - https://forums.atariage.com/search/?q=grundy&quick=1&type=forums_topic&nodes=116  Stardot - https://www.stardot.org.uk/forums/search.php?keywords=grundy&fid%5B0%5D=45  Current Web Sites/Videos https://www.binarydinosaurs.co.uk/Museum/Grundy/  https://www.binarydinosaurs.co.uk/Museum/Grundy/gerald.php  https://web.archive.org/web/20160303192051/http://newbrain.hcc.nl/  https://www.newbrainemu.eu/  Article on NewBrain in Popular Computing Weekly (PCW) - https://newbrainemu.eu/component/option,com_docman/task,doc_download/gid,99/Itemid,52/  Grundy NewBrain Model A repair http://www.8bit-homecomputermuseum.at/repair/newbrain/newbrain.html  http://www.8bit-homecomputermuseum.at/repair/newbrain/newbrain_ad_repair.html  Series of videos on fixing the NewBrain from the Clueless Engineer - https://www.youtube.com/@Brfff/search?query=grundy  Several videos by Chris on using the emulator and many other videos - https://www.youtube.com/@CDESP072  NewBrain Robot Car - https://www.youtube.com/watch?v=2T6mNi2ula4  References history article by Gerald McMullen - https://newbrainemu.eu/component/option,com_docman/task,doc_download/gid,96/Itemid,52/  https://www.computinghistory.org.uk/det/5291/Grundy-NewBrain-AD/  https://www.computinghistory.org.uk/det/8265/Grundy-Business-Systems/  https://www.old-computers.com/museum/computer.asp?c=176  https://www.binarydinosaurs.co.uk/Museum/Grundy/index.php https://www.theregister.com/2012/07/02/newbury_labs_grundy_business_systems_newbrain_is_30_years_old/  

This week, Drewby and Yergy discuss the case of Jaheem Harris, an adorable little boy from Iowa who was loved and adored by his father and grandmother. However, when his mother, Danielle, regained custody of Jaheem, things quickly went downhill. Jaheem and his younger brother were tortured and abused by their mother's new boyfriend, Walter Cordell Williams. Walter beat the boys with of all things, a bag of frozen pork ribs. The younger brother managed to survive, but sadly, Jaheem wasn't so lucky.  Support Our Patreon: https://www.patreon.com/themiserymachine PayPal: https://www.paypal.me/themiserymachine Join Our Facebook Group: https://t.co/DeSZIIMgXs?amp=1 Instagram: miserymachinepodcast Twitter: misery_podcast Discord: https://discord.gg/kCCzjZM #themiserymachine #podcast #truecrime Source Material: https://www.kwwl.com/news/verdict-reached-in-trial-of-waterloo-man-accused-of-murder/article_63267c54-a8bf-509d-acd1-2c885e73554f.html https://wcfcourier.com/news/local/crime-and-courts/autopsy-results-show-severe-bruising-all-over-jaheem-harris-body/article_f5f02643-41a6-5539-9b54-a4e580e5909e.html https://www.kcrg.com/content/news/Iowa-man-charged-in-childs-death-faces-new-charges-448369103.html https://www.washingtontimes.com/news/2017/sep/14/waterloo-man-charged-in-july-death-of-4-year-old-b/ https://www.kwwl.com/news/one-year-later-family-keeps-memory-of-4-year-old-alive/article_fe1269cb-759a-53c6-ba74-bd19de446e79.html https://www.findagrave.com/memorial/181258112/jaheem-samir-harris https://cbs2iowa.com/news/local/waterloo-man-guilty-of-killing-girlfriends-4-year-old-son https://law.justia.com/cases/iowa/court-of-appeals/2020/19-0152.html https://apnews.com/general-news-d6986dad48354f5782aaecda1207dd46 https://twitter.com/wcfcourier/status/1087281238401007617 https://www.seattletimes.com/nation-world/waterloo-man-charged-in-july-death-of-4-year-old-boy/ https://www.kcrg.com/content/news/Waterloo-man-charged-with-murder-in-death-of-4-year-old-444516003.html https://www.facebook.com/CVCrimestoppers/posts/most-wantedpossession-of-a-controlled-substance-with-intent-to-deliver-x2failure/2401874996580700/ https://www.waterloopolice.com/index.php?option=com_content&view=article&id=1260:2-taken-into-custody-on-lincoln-street&catid=53:press&Itemid=187 https://www.iowacourts.gov/courtcases/684/embed/CourtAppealsOpinion https://www.bhcso.org/active-warrants https://www.youtube.com/watch?v=qPW-z8K-KvI https://www.youtube.com/watch?v=YgFtZ9x1Lqw https://www.youtube.com/watch?v=mh4KkaOsXus https://www.youtube.com/watch?v=3XTpagZrE1Y https://www.facebook.com/shay.caston https://www.facebook.com/CP4108

Contact:  email  lhadventuretravel@gmail.com   Phone: (631) 629-5360   Dr. Stacey Funt is a part time radiologist, certified health coach, lifelong global adventure traveler, wife, and mother. She received her BA in psychology from Emory University, her MD from NYU Medical School, and completed her training in Diagnostic Radiology and specialization in body imaging at Mount Sinai Medical center and NYU Medical Center.   Stacey's journey into health and wellness began with training at the Institute for Integrative Nutrition and the Institute for Lifestyle Medicine. She obtained certification by the National Board of Health and Wellness Coaches, along with training as a life coach through the Coach Training Institute. For almost a decade, she has conducted workshops, and lectured to physicians medical students and the general public on various aspects of wellness and self-care, including physician self care and burn out prevention.   After Stacey's children left home for college, she merged her greatest passions and started LH Adventure Travel where she curates and hosts womens' wellness travel adventures based on tenets of lifestyle medicine. Her philosophy on women's travel is deeply rooted in her belief that exploration is not just about visiting exciting new places, but also about personal growth, healing, and connection.   CONTACT:   Article  :     http://www.auntminnie.com/index.aspx?sec=sup&sub=imc&pag=dis&ItemID=109781         https://www.lhadventuretravel.com/  

Grundy NewBrain History with Gerald McMullon Patreon: https://www.patreon.com/FloppyDays Sponsors: 8-Bit Classics  Arcade Shopper   0 Floppy Days Tune 1 min 14 sec Vintage Computer Ads 1 min 43 sec Intro 6 min 33 sec bumper - Gerald McMullon  7 min 15 sec New Acquisitions 13 min 55 sec bumper - Steve O'Hara-Smith  14 min 13 sec Upcoming Computer Shows 17 min 26 sec Interview with Gerald McMullon 57 min 51 sec Closing Hello, and welcome to episode 133 of the Floppy Days Podcast for December, 2023.  I'm Randy Kindig, your host on this vintage computer retrospective. Hard to believe we're coming up on the end of 2023.  It was Feb. 2013 when I took the first halting steps in producing a podcast, so we're coming up on 11 years of Floppy Days very soon. We are currently covering computers that were released in the year 1982.  We are very early in that year, with lots of other computers to be covered. This episode is about a machine that was developed in the UK.  It was pretty much unknown in the United States and even in the UK didn't get much traction.  The machine I'm talking about is the Grundy NewBrain.  There are a lot of unique things about this machine that you'll discover through the history episode, these interviews and the episodes that cover the details. I've been fortunate enough to be able to contact a few people who were involved in the development of the machine.  I've published interviews so far with John Grant and Steve O'Hara-Smith.  This episode is also an interview episode, but this time with another key member in its development: Gerald McMullon.  Gerald has a lot of interesting information to share about the NewBrain, including information about its development and support of the machine after its release. I have been able to contact some other principals in the development of the NewBrain: Basil Smith and Mike Wakefield.  Unfortunately, Basil has had a lot of recent requests for interviews, so I'm waiting in line for that.  However, should I be able to talk with Basil and/or Mike, I will of course bring all of that to Floppy Days in future episodes. This current episode is the end of the interview episodes around the NewBrain at this point in time.  Next month, and actually likely the next 2 months, we will be covering the details of the machine such as tech specs, emulators, software, newsletters, peripherals, web sites, etc.  That will happen with a special co-host that I'm going to leave as a surprise for right now.   New Acquisitions TI95 cassette interface - https://github.com/molleraj/ti95interface  AquariCart + 32K RAM - https://www.ebay.com/itm/124471439128  MC-10 3-button joystick pad - https://www.youtube.com/watch?v=ZzsGst8HAiI  Upcoming Computer Shows Vintage Computer Festival SoCal - February 17-18, 2024 - Hotel Fera Events Center, Orange, CA - vcfsocal.com  Interim Computer Festival SPRING - March 23rd and 24th, 2024 - Intraspace, Seattle, WA - https://sdf.org/icf/  Midwest Gaming Classic - April 5-7 - Wisconsin Center, Milwaukee, WI - https://www.midwestgamingclassic.com/  VCF East - April 12-14, 2024 - Wall, NJ - http://www.vcfed.org  Indy Classic Computer and Video Game Expo - April 13-14 - Crowne Plaza Airport Hotel, Indianapolis, IN - https://indyclassic.org/  VCF Europa - April 27-28, 2024 - Munich, Germany - https://vcfe.org/E/  The 32nd Annual “Last” Chicago CoCoFEST! - May 4-5, 2024 - Holiday Inn & Suites Chicago-Carol Stream (Wheaton), Carol Stream, Illinois - https://www.glensideccc.com/cocofest/  VCF Southwest - June 14-16, 2024 - Davidson-Gundy Alumni Center at UT Dallas - https://www.vcfsw.org/  Boatfest Retro Computer Expo - June 14-16 - Hurricane, WV - http://boatfest.info  Pacific Commodore Expo NW v4 - June 14-15 - Old Rainier Brewery Intraspace, Seattle, WA - https://www.portcommodore.com/dokuwiki/doku.php?id=pacommex:start  Kickstart Amiga UK Expo - June 29-30 - Nottingham, UK - https://www.amigashow.com/  Southern Fried Gaming Expo and VCF Southeast - July 19-21,  2024 - Atlanta, GA - https://gameatl.com/  Fujiama - July 23-28 - Lengenfeld, Germany - http://atarixle.ddns.net/fuji/2024/   Silly Venture SE (Summer Edition) - Aug. 15-28 - Gdansk, Poland - https://www.demoparty.net/silly-venture/silly-venture-2024-se   Portland Retro Gaming Expo - September 27-29, 2024 - Oregon Convention Center, Portland, OR - https://retrogamingexpo.com/  Silly Venture WE (Winter Edition) - Dec. 5-8 - Gdansk, Poland - https://www.demoparty.net/silly-venture/silly-venture-2024-we   http://chiclassiccomp.org/events.html  Facebook show schedule - https://www.facebook.com/VintageComputerShows/  Interview Gerald's Website - http://www.mcmullen.com  NewBrain Nutshell History by Gerald at Binary Dinosaurs - https://www.binarydinosaurs.co.uk/Museum/Grundy/gerald.php  NewBrain history article by Gerald in Micro Computer Mart newsletter - https://newbrainemu.eu/component/option,com_docman/task,doc_download/gid,96/Itemid,52/   

We dissect RX 7800 XT week 1 sales, and discuss upcoming Meteor Lake, RPL-R, and Ryzen. [SPON: dieshrink = 3% off Everything, brokensilicon = 25% off Windows: https://biitt.ly/shbSk ] [SPON: Get 10% off Tasty Vite Ramen with code BROKENSILICON: https://bit.ly/3wKx6v1 ] 0:00 Dan's Takeout Journey, Building Caveman Computers (Intro Banters) 7:39 Navi 4C Complexity, Squaring Millimeters, RDNA 2 Dies (Corrections) 15:03 RX 7800 XT & RX 7700 XT Reviews 21:29 AMD's Marketing Blunders with Navi 32 45:11 Navi 32 Week 1 Sales Analysis 1:03:31 Is the 7800 XT the new 1060? How important is DLSS in High End? 1:17:36 Nvidia Underfunding Gaming Software Team 1:30:41 AMD Zen 4 Threadripper 1:33:36 Intel 14th Gen Lineups Leak 1:41:49 Meteor Lake & Granite Rapids Details Confirmed by Intel 1:50:04 Intel Twin Lake, Phoenix 2, Zen 6 Venice, ARC Adware, Nintendo Switch 2 (Wrap-Up) 2:01:46 Is Navi 33 midrange? Will AI indirectly fund TSMC nodes for Gamers? (Final RM) https://www.youtube.com/watch?v=wqFs1Auxo8Y&ab_channel=HardwareUnboxed https://youtu.be/_LEBEqsCwiM?si=AC5vuHJjOUGZEXOP https://www.youtube.com/watch?v=srUcKjRixvU&ab_channel=Moore%27sLawIsDead https://www.youtube.com/watch?v=8qBQ0eZEnbY&ab_channel=GamersNexus https://www.youtube.com/watch?v=AdWv3GwS-kY&ab_channel=Level1Techs https://www.techpowerup.com/review/asus-radeon-rx-7700-xt-tuf/40.html https://www.techspot.com/downloads/drivers/essentials/amd-radeon/ https://twitter.com/TechEpiphany/status/1700955591076667769 https://videocardz.com/newz/sapphire-so-far-the-only-company-to-launch-amd-reference-radeon-rx-7800-xt-gpu https://youtu.be/IPSB_BKd9Dg?si=QK9jPlmub8WVJG6W https://www.techpowerup.com/review/starfield-dlss-community-patch/ https://twitter.com/KOMACHI_ENSAKA/status/1698667519744327818 https://portal.eaeunion.org/sites/odata/_layouts/15/Portal.EEC.Registry.UI/DisplayForm.aspx?ItemId=86415&ListId=d84d16d7-2cc9-4cff-a13b-530f96889dbc https://videocardz.com/newz/asrock-preparing-amd-trx50-workstation-motherboard-for-next-gen-threadripper-7000 https://hothardware.com/news/asus-amd-trx40-motherboards-3rd-gen-threadripper-cpus https://hothardware.com/news/asus-amd-trx40-motherboards-3rd-gen-threadripper-cpus https://videocardz.com/newz/intel-core-ultra-meteor-lake-lineup-leaks-out-core-ultra-9-185h-with-16-cores-and-5-1ghz-clock https://videocardz.com/newz/intel-14th-gen-core-raptor-lake-refresh-desktop-lineup-could-feature-25-skus https://videocardz.com/newz/intel-shows-off-meteor-lake-processor-with-on-package-lpddr5x-7500-memory https://twitter.com/OneRaichu/status/1697519672457839013 https://twitter.com/yuuki_ans/status/1700146795899162699 https://videocardz.com/newz/amd-phoenix2-cpu-die-shot-featuring-zen4-zen4c-architectures-has-emerged https://www.techspot.com/news/99957-leaked-spec-sheet-reveals-cableless-gpu-power-connectors.html https://www.techspot.com/news/99757-intel-now-installing-telemetry-data-sniffer-graphics-drivers.html https://videocardz.com/newz/intel-releases-new-starfield-driver-while-bethesda-claims-arc-a770-does-not-meet-minimum-requirements https://www.techspot.com/news/99943-lenovo-legion-go-handheld-pc-leak-reveals-october.html https://www.techpowerup.com/313347/nintendo-switch-2-reportedly-showcased-at-private-gamescom-event

Dred Scott v. Sandford is one of the most infamous cases in Supreme Court history: in 1857, an enslaved person named Dred Scott filed a suit for his freedom and lost. In his decision, Chief Justice Roger Brooke Taney wrote that Black men “had no rights which the white man was bound to respect.” One Civil War and more than a century later, the Taneys and the Scotts reunite at a Hilton in Missouri to figure out what reconciliation looks like in the 21st century. Voices in the episode include: • Lynne Jackson — great-great-granddaughter of Dred and Harriet Scott, and president and founder of the Dred Scott Heritage Foundation • Dred Scott Madison — great-great-grandson of Dred Scott • Barbara McGregory — great-great-granddaughter of Dred Scott • Charlie Taney — great-great-grandnephew of Roger Brooke Taney, Chief Justice of the Supreme Court who wrote the Dred Scott v. Sandford decision • Richard Josey — Manager of Programs at the Minnesota Historical Society Learn more: • 1857: Dred Scott v. Sandford • The Dred Scott Heritage Foundation   Special thanks to Kate Taney Billingsley, whose play, "A Man of His Time," inspired the episode; and to Soren Shade for production help. Additional music for this episode by Gyan Riley. Shadow dockets, term limits, amicus briefs — what puzzles you about the Supreme Court? What stories are you curious about? We want to answer your questions in our next season. Click here to leave us a voice memo. Supreme Court archival audio comes from Oyez®, a free law project by Justia and the Legal Information Institute of Cornell Law School. Support for More Perfect is provided in part by The Smart Family Fund. Follow us on Instagram, Threads and Facebook @moreperfectpodcast, and Twitter @moreperfect.