Podcasts about Ladino

18: Jewish Stories Translated from 18 Languages (Cherry Orchard, 2023) is the first anthology of translated multilingual Jewish fiction in 25 years: a collection of 18 splendid stories, each translated into English from a different language: Albanian, Croatian, Czech, Danish, French, German, Greek, Hebrew, Hungarian, Italian, Ladino, Polish, Portuguese, Romanian, Russian, Spanish, Turkish, and Yiddish. These compelling, humorous, and moving stories, written by eminent authors that include Shmuel Yosef Agnon, Isaac Babel, and Lili Berger, reflect both the diversities and the commonalities within Jewish culture, and will make you laugh, cry, and think. This beautiful book is easily accessible and enjoyable not only for Jewish readers, but for story-lovers of all backgrounds. Authors (in the order they appear in the book) include: Elie Wiesel, Varda Fiszbein, S. Y. Agnon, Gábor T. Szántó, Jasminka Domaš, Augusto Segre, Lili Berger, Peter Sichrovsky, Maciej Płaza, Entela Kasi, Norman Manea, Luize Valente, Eliya Karmona, Birte Kont, Michel Fais, Irena Dousková, Mario Levi, and Isaac Babel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literature

18: Jewish Stories Translated from 18 Languages (Cherry Orchard, 2023) is the first anthology of translated multilingual Jewish fiction in 25 years: a collection of 18 splendid stories, each translated into English from a different language: Albanian, Croatian, Czech, Danish, French, German, Greek, Hebrew, Hungarian, Italian, Ladino, Polish, Portuguese, Romanian, Russian, Spanish, Turkish, and Yiddish. These compelling, humorous, and moving stories, written by eminent authors that include Shmuel Yosef Agnon, Isaac Babel, and Lili Berger, reflect both the diversities and the commonalities within Jewish culture, and will make you laugh, cry, and think. This beautiful book is easily accessible and enjoyable not only for Jewish readers, but for story-lovers of all backgrounds. Authors (in the order they appear in the book) include: Elie Wiesel, Varda Fiszbein, S. Y. Agnon, Gábor T. Szántó, Jasminka Domaš, Augusto Segre, Lili Berger, Peter Sichrovsky, Maciej Płaza, Entela Kasi, Norman Manea, Luize Valente, Eliya Karmona, Birte Kont, Michel Fais, Irena Dousková, Mario Levi, and Isaac Babel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

18: Jewish Stories Translated from 18 Languages (Cherry Orchard, 2023) is the first anthology of translated multilingual Jewish fiction in 25 years: a collection of 18 splendid stories, each translated into English from a different language: Albanian, Croatian, Czech, Danish, French, German, Greek, Hebrew, Hungarian, Italian, Ladino, Polish, Portuguese, Romanian, Russian, Spanish, Turkish, and Yiddish. These compelling, humorous, and moving stories, written by eminent authors that include Shmuel Yosef Agnon, Isaac Babel, and Lili Berger, reflect both the diversities and the commonalities within Jewish culture, and will make you laugh, cry, and think. This beautiful book is easily accessible and enjoyable not only for Jewish readers, but for story-lovers of all backgrounds. Authors (in the order they appear in the book) include: Elie Wiesel, Varda Fiszbein, S. Y. Agnon, Gábor T. Szántó, Jasminka Domaš, Augusto Segre, Lili Berger, Peter Sichrovsky, Maciej Płaza, Entela Kasi, Norman Manea, Luize Valente, Eliya Karmona, Birte Kont, Michel Fais, Irena Dousková, Mario Levi, and Isaac Babel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

No lo decimos nosotras, lo dice la neurociencia: el cerebro de las mujeres se transforma desde el momento en el que quedamos en embarazo. Lady Ladino , neuróloga clínica, interpreta la razón de estos cambios de la forma más amorosa posible: necesitamos unos superpoderes, que antes no teníamos, para dejar de ser solo mujeres y convertirnos en mujeres mamás. Todo el contenido de este episodio es información valiosísima, clara y actualizada a la realidad que vivimos. Así que te invitamos a disfrutarlo y a tomar nota, porque estamos seguras de que el conocimiento nos da el poder para tomar decisiones más acertadas. 

Music, Music, Music!Join us in celebrating the joyous holiday of Purim, with selections in Hebrew, Yiddish, English and Ladino!

Episode 506 - Lisa F Rosenberg - Author of Fine, I'm A Terrible Person - a funny, heart wrenching, adult mother daughter storyLisa F. Rosenberg has a B.A. from U.C. Berkeley in Art History, a M.A. in Graduate Humanities and a MFA in Creative Writing from Dominican University of California. Her early professional career was in the blue-chip retail art world as a Gallerist for several prominent San Francisco art dealers including Crown Point Press and John Berggruen Gallery.She was most recently a public guide at SFMOMA and Museum Educator on staff at the Contemporary Jewish Museum in San Francisco.Her writing up until now has been in her professional life, primarily non-fiction, essays for exhibition catalogs, art criticism, tours, and public talks. Her short story, Family Footnotes, was recently featured in the summer 2024 edition of Amaranth: a journal of food writing, art and design, and she was a quarterfinalist in the Driftwood Press in house short story contest for the Spring of 2024.Fine, I'm a Terrible Person is her debut novel. Her family heritage is Rhodeslis, Ladino speaking Sephardic Jews from the island of Rhodes. Her deep affection for her cultural legacy is reflected in the novel's historical accuracy of language, cultural authenticity, and descriptions of mouthwatering cuisine.About the BookFine, I'm a Terrible Person73-year-old, worn out, former beauty, Aurora Hmans Feldenburg, a hapless, perpetually broke, eccentric, divorcee living in the wealthy enclave of Tiburon in Marin County in Northern California, is wakened by a phone call informing her that her father's widow, has died. Her last chance at solvency, she decides to drive to Los Angeles to see if there is a will. Aurora is always ready for the next get rich scheme.Aurora's high-strung daughter, 43-year-old Leyla Feldenburg Rothstein, is a hypersensitive, insecure, perfectionist, insomniac, emotionally damaged from her father's lifelong abuse and rejection. She is married to a wealthy, Jewish prince charming, investment banker who specializes in the legal Cannabis industry.Aurora and Leyla's separate quests intersect and enmesh in Los Angeles over the course of a weekend, where they both end up staying with cousins, quirky, endearing, Sephardic Jews who speak Ladino, mostly in proverbs and cook prodigious quantities of delicacies from the old country, the island of Rhodes.When Aurora's meager inheritance is stolen, she drags Leyla into a ludicrous chase. Unable to resist the pull from the trauma bond she shares with her infuriating mother, Leyla fails to adhere to her boundaries, even after years of therapy. She risks losing everything to another one of Aurora's harebrained schemes.Their entangled journeys and the chaotic, catastrophic outcome are the last straw for Leyla who must break free from her mother's toxic dependency and destructive attachment to save herself, her marriage, and her young family.https://lisafrosenberg.com/Support the show___https://livingthenextchapter.com/podcast produced by: https://truemediasolutions.ca/Coffee Refills are always appreciated, refill Dave's cup here, and thanks!https://buymeacoffee.com/truemediaca

Today I talked to Lisa F. Rosenberg about Fine, I'm a Terrible Person (Sibylline Press, 2025). The pain of 73-year-old Aurora's divorce over thirty years before continues to reverberate – she's eccentric, filled with schemes, and only able to function with help from her daughter. Born in the 500-year-old Jewish community of Rhodes, she mixes Judeo-Espanol (Ladino) aphorisms into her speech and thinks she speaks Spanish, but few can understand her. With an expired license and an ancient car, she drives to Los Angeles hoping to find a treasure after the death of her father's last wife. Aurora's daughter Leyla is also affected by her father's abrupt departure and spends her life seeking perfection, trying not to let her mother make her crazy, and striving to fit into their wealthy San Francisco community. When she learns that her husband might be having an affair, she takes her two young sons for a madcap weekend in Los Angeles where she'll have to bend a few rules, grapple with her mother, sneak into her husband's conference, and learn a bit about going with the flow. This is a charming mother-daughter novel about immigrants, overcoming family dysfunction, the cuisine of the Jewish community of Rhodes, and learning to overcome obstacles. Lisa F. Rosenberg earned a B.A. from U.C. Berkeley in Art History, an M.A. in Graduate Humanities, and an MFA in Creative Writing from the Dominican University of California. Her early professional career was in the blue-chip retail art world as a Gallerist for several prominent San Francisco art dealers including Crown Point Press and John Berggruen Gallery. She was most recently a public guide at SFMOMA and a Museum Educator on staff at the Contemporary Jewish Museum in San Francisco. Her writing up until now has been primarily non-fiction essays for exhibition catalogs, art criticism, tours, and public talks. Her short story, Family Footnotes was recently featured in the summer 2024 edition of Amaranth: a journal of food writing, art, and design, and she was a quarterfinalist in the Driftwood Press in-house short story contest for the Spring of 2024. Her family heritage is “Rhodeslis,” Ladino-speaking Sephardic Jews from the island of Rhodes. Her deep affection for her cultural legacy is reflected in the novel's historical accuracy of language, cultural authenticity, and descriptions of mouthwatering cuisine. When she is not writing, she is reading, hiking, practicing yoga, or traveling with her husband of 35 years. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Today I talked to Lisa F. Rosenberg about Fine, I'm a Terrible Person (Sibylline Press, 2025). The pain of 73-year-old Aurora's divorce over thirty years before continues to reverberate – she's eccentric, filled with schemes, and only able to function with help from her daughter. Born in the 500-year-old Jewish community of Rhodes, she mixes Judeo-Espanol (Ladino) aphorisms into her speech and thinks she speaks Spanish, but few can understand her. With an expired license and an ancient car, she drives to Los Angeles hoping to find a treasure after the death of her father's last wife. Aurora's daughter Leyla is also affected by her father's abrupt departure and spends her life seeking perfection, trying not to let her mother make her crazy, and striving to fit into their wealthy San Francisco community. When she learns that her husband might be having an affair, she takes her two young sons for a madcap weekend in Los Angeles where she'll have to bend a few rules, grapple with her mother, sneak into her husband's conference, and learn a bit about going with the flow. This is a charming mother-daughter novel about immigrants, overcoming family dysfunction, the cuisine of the Jewish community of Rhodes, and learning to overcome obstacles. Lisa F. Rosenberg earned a B.A. from U.C. Berkeley in Art History, an M.A. in Graduate Humanities, and an MFA in Creative Writing from the Dominican University of California. Her early professional career was in the blue-chip retail art world as a Gallerist for several prominent San Francisco art dealers including Crown Point Press and John Berggruen Gallery. She was most recently a public guide at SFMOMA and a Museum Educator on staff at the Contemporary Jewish Museum in San Francisco. Her writing up until now has been primarily non-fiction essays for exhibition catalogs, art criticism, tours, and public talks. Her short story, Family Footnotes was recently featured in the summer 2024 edition of Amaranth: a journal of food writing, art, and design, and she was a quarterfinalist in the Driftwood Press in-house short story contest for the Spring of 2024. Her family heritage is “Rhodeslis,” Ladino-speaking Sephardic Jews from the island of Rhodes. Her deep affection for her cultural legacy is reflected in the novel's historical accuracy of language, cultural authenticity, and descriptions of mouthwatering cuisine. When she is not writing, she is reading, hiking, practicing yoga, or traveling with her husband of 35 years. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literature

WESTERN WISDOM  "Do You Know a Ladino?" audio podcast by award-winning western author Stephen Bly. Sponsored by BlyBooks.com Legacy Series."Old West Ladino" blog post article found here:  https://www.blybooks.com/2013/09/old-west-ladino/ Sign Up on BlyBooks.com on blog page to receive RSS feed by email for podcast blog notices. Related blog article with podcast embed will arrive about twice a month. Look to the right of the LINK PAGE for “Subscribe to the Blog via Email” and “Enter your email address”.Would greatly appreciate if you a) SUBSCRIBE, b) RATE, c) REVIEW the podcast. FULL PODCAST INFO: https://bit.ly/3xCxckSRelated blog article email link with podcast embed most every week. This podcast always free but donations welcome to cover costs. Send to PayPal at janet@blybooks.comBly Books Website: https://www.blybooks.com

WESTERN WISDOM  "Do You Know a Ladino?" audio podcast by award-winning western author Stephen Bly. Sponsored by BlyBooks.com Legacy Series."Old West Ladino" blog post article found here:  https://www.blybooks.com/2013/09/old-west-ladino/ Sign Up on BlyBooks.com on blog page to receive RSS feed by email for podcast blog notices. Related blog article with podcast embed will arrive about twice a month. Look to the right of the LINK PAGE for “Subscribe to the Blog via Email” and “Enter your email address”.Would greatly appreciate if you a) SUBSCRIBE, b) RATE, c) REVIEW the podcast. FULL PODCAST INFO: https://bit.ly/3xCxckSRelated blog article email link with podcast embed most every week. This podcast always free but donations welcome to cover costs. Send to PayPal at janet@blybooks.comBly Books Website: https://www.blybooks.com

Music in Hebrew, Yiddish and Ladino, from our Ashkenazic and Sephardic heritage, from Israel and America

Desde hace varios años y motivada por Beau -su esposo- Angélica Ladino empezó a compartir por redes sociales los detalles de su vida en Australia. A medida que el interés de muchos colombianos por saber lo bueno y lo no tan bueno de ese país aumentaba, aumentaba también su audiencia y las posibilidades de dedicarse exclusivamente a generar contenido. Esa fue la razón que los impulsó a empacar todas sus cosas e irse a vivir a una van para recorrer todo el país juntos documentando cada paso de su experiencia. Para Angélica este proceso migratorio no ha sido lineal, ha estado lleno de renuncias, descubrimientos, esfuerzos y muchos aprendizajes. En este episodio hablamos del pasado, del presente y del futuro de su vida como inmigrante en Australia. @angelicaladino

David Sacks is an Emmy and Golden Globe-winning writer and producer, known for his work on iconic shows like The Simpsons and Third Rock from the Sun. But behind the Hollywood accolades lies a profound story of spiritual awakening and introspection. In this episode, we explore his journey from a non-observant Jewish upbringing to becoming a passionate Baal Teshuva, discovering Hashem's presence not through dramatic miracles, but through thoughtful reflection and gratitude.What if everything you believed about your identity was wrong? In this gripping episode, Chana Devorah Mishler, a former Christian pastor, shares her astonishing journey of discovering her hidden Jewish heritage after generations of secrecy. From vivid dreams of an angel to ancestral clues like Ladino phrases and Shabbat traditions, her path is filled with moments of divine intervention, faith, and heart-wrenching revelations. As she reconnects with her Sephardic roots, she faces the challenge of rebuilding her life and faith, while inspiring others with her resilience.This story of self-discovery, spiritual awakening, and unbreakable legacy will leave you questioning what you thought you knew about your own journey and the power of faith.Hear David's podcasts here: https://apple.co/40uUzid Get his son's KOTZK book here: https://bit.ly/4gN4llv Use INSPIRE for 15% OFF + FREE Shipping✬ SPONSORS OF THE EPISODE ✬► Ohr Somayach: Help empower true Jewish identityChanging the world. One Jew at a time. Help Here → https://cmatch.me/osrzk► The Dream Raffle: Win BIG ► Twillory: The Best Gift for MenUse promo code: INSPIRE for $18 OFF→ https://Twillory.com/► BitBean: Industry Leading Enterprise Software for InnovativeLooking to scale your business? Bitbean's custom software solutions optimize operations, automate workflows, and cut employee overhead by 30% or more.Contact Bitbean today for a FREE CONSULTATION→ https://bitbean.link/MeEBlY✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe✬ Donate and Inspire Millions (Tax-Deductible) ✬Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you!https://www.LivingLchaim.com/donateOur free call-in-to-listen feature is here:• USA: (605) 477-2100• UK: 0333-366-0154• ISRAEL: 079-579-5088Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes:914-222-5513

What if everything you believed about your identity was wrong? In this gripping episode, Chana Devorah Mishler, a former Christian pastor, shares her astonishing journey of discovering her hidden Jewish heritage after generations of secrecy. From vivid dreams of an angel to ancestral clues like Ladino phrases and Shabbat traditions, her path is filled with moments of divine intervention, faith, and heart-wrenching revelations. As she reconnects with her Sephardic roots, she faces the challenge of rebuilding her life and faith, while inspiring others with her resilience. This story of self-discovery, spiritual awakening, and unbreakable legacy will leave you questioning what you thought you knew about your own journey and the power of faith. ✬ SPONSORS OF THE EPISODE ✬ ► Sword2Shekel: Be There for the Soldiers of Israel Your donation directly helps IDF soldiers live better. Help Here→ https://bit.ly/4e8ZXeL ► Feldheim.com: Books of Inspiration Use promo INSPIRE on Felhdeim.com for 10% OFF → New! ETERNAL FIRE https://bit.ly/EFLLBC → For Kids: R' SHRAGA FEIVEL YOUNG READERS EDITION https://bit.ly/RSFLLBC → A Classic: TOMER DEVORAH 1&2 https://bit.ly/TD12LLBC ► Twillory: The Best Gift for Men Use promo code: INSPIRE for $18 OFF → https://Twillory.com/ ► BitBean: Industry Leading Enterprise Software for Innovative Looking to scale your business? Bitbean's custom software solutions optimize operations, automate workflows, and cut employee overhead by 30% or more. Contact Bitbean today for a FREE CONSULTATION → https://bitbean.link/MeEBlY ✬ IN MEMORY OF ✬ This episode is in memory of: • Shimon Dovid ben Yaakov Shloima • Miriam Sarah bas Yaakov Moshe ✬ Donate and Inspire Millions (Tax-Deductible) ✬ Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you! https://www.LivingLchaim.com/donate Our free call-in-to-listen feature is here: • USA: (605) 477-2100 • UK: 0333-366-0154 • ISRAEL: 079-579-5088 Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes: 914-222-5513 Lchaim.

Head Softball Coach Jon Ladino talks with Kevin Gehl about his excitement to be leading the Crusaders this season. Jon Ladino talks his path to Holy Cross and his background in coaching. He also talks about why the he thinks Holy Cross is a great fit.

Interview starts at 4:03. Bestselling fantasy author Leigh Bardugo ("Shadow and Bone") discusses her new novel, “The Familiar,” with faculty member Canan Bolel in this December 8, 2024, conversation at the University of Washington. In the novel, Bardugo follows the struggles of a “converso” heroine — from a family forced to convert to Christianity and keep its Jewish heritage secret in 16th-century Spain — who draws magic from her family's secret language, Ladino, and the refranes (sayings) that preserve Sephardic Jewish wit and wisdom across time. In the conversation, Bardguo discusses what drew her to this story and setting, how she wove Ladino into her narrative, the family history that inspired her, and the collaboration with Bolel that led to the selection of refranes included in the book.

Le origini della petenera sono avvolte nel mistero:si ipotizza una origine ebraica, oppure che fosse nata a Paterna de la Ribera, in provincia di Cadice, o che fosse il nome di una cantaora mitica, di cui in realtà non si sa nulla. Esploriamo un po' la storia, per capire meglio. I flamencologi lavorano oggi parecchio sulle emeroteche per verificare storicamente che cosa sia successo, relativamente alla presenza del flamenco. La prima volta in assoluto in cui si parla di Petenera fu a Città del Messico, il 6 gennaio 1823, parlando di uno spettacolo al Teatro Coliseo. Si è anche trovata una petenera scritta, del 1827, sempre petenera messicana.Ci sono due studiosi che hanno investigato tanto sulla petenera americana: Lenica Reyes Uñiga, messicana che ha scritto sulla petenera la tesi per il suo dottorato in etnomusicologia, e José Miguel Hernandez Jaramillo, etnomusicologo sivigliano, che gestisce un bellissimo podcast, "Sonidos olvidados". Altro studioso importantissimo è Faustino Nuñez, che ha ricaercato nella stampa indicazioni sulla petenera. In Spagna si comincia a parlare della petenera nel 1826 a Cadice, quando entrò a far parte del repertorio di pionieri danzatori come Luis Alonso,  che ballava "la petenera, il son di Veracruz", il son “jarocho”, cioè di Veracruz, Messico. E nel 1827 Lázaro Quintana, nipote anche del cantaor delle origini El Planeta, cantava la petenera americana o veracruzana. Per la prima volta nel 1844 si parla di una petenera gaditana, a Cuba, come spettacolo di danza: per la prima volta si parla di una petenera gaditana e non di petenera americana. Logicamente Cadice è il maggiore porto sull'atlantico in Spagna, e quindi le novità culturali entravano in SPagna da lì, quindi la prima petenera spagnola era per forza gaditana!A metà dell'800 la petenera comincia a comparire nell'elenco dei brani interpretati a Triana durante le feste organizzate in locali pubblici o privati per il divertimento dei ricchi o per intrattenere i primi viaggiatori, solitamente animate da artisti gitani. Nel 1954 la petenera entra in teatro con danzatori professionisti. ed entra sempre pèiù a far parte di serate e spettacoli. La petenera delle origini aveva un ritmo ternario, quello tipico del folklore andaluso in particolare e di quello spagnolo in generale. La petenera che esiste in Messico è un Son, un genere musicale popolare ballabile. La melodia della petenera flamenca è chiarissimamente influenzata dalla melodia tradizionale messicana della zona Huasteca. In Messico la petenera ha varianti regionali, e si riconoscono almeno 4 stili: Jarocho, uno delle coste Grande e Chica di Oaxaca e Guerrero, una canzone istmeña di Oaxaca, e la petenera huasteca, incentrata sul personaggio della sirena.  Ascoltiamo un esempio di come suona la petenera messicana: chi conosce la petenera flamenca sentirà sicuramente la stessa melodia!E' molto probabile che questa melodia nasca in Spagna, come una tonada, e si sia modificata una volta arrivata in America. La forma poetica è quella del romance, componimento poetico spagnolo di origine castigliana, a carattere epico-lirico, in doppi ottonari in assonanza.  Non si può però sapere se alcuni cantes antichi restarono in Spagna e si evolsero verso la petenera o se in Spagna non rimase nulla e tutti i canti andarono in America e lì vennero trasformati. CIò che è certo è che ci sono melodie tradizionalli spagnole in cui si possono ravvisare le origini della petenera. Ti faccio ascoltare una prima melodia, del repertorio sefardita ebraico. Gli ebrei nel 1492 sono stati espulci da Spagna e Portogallo, e alcuni sono arrivati in america. Il brano è cantato in Ladino, la antica lingua ebraica di origine neolatina, molto simile allo spagnolo, parlata teoricamente da circa 200.000 persone al mondo ma poco conosciuta. Il titolo è "A la una yo nassí a las dos me engrandesí". Fa parte del canzoniere ebraico del XV secolo. Ascoltiamo un'altro brano, portato alla luce da Antonio Barberán, direttore della cattedra di flamencologia di Cadice e creatore di un interessantissimo blog, "El callejon del Duende". Al brano Barberán ha posto come titolo "La petenera del Niño Turco", ma il vero titolo sarebbe "Las horas de la vida". Il cantante della registrazione è Haim Effendi, probabilmente la maggiore autorità storica in termini di canto ebraico sefardita. Nato in Tracia, oggi territorio turco, ha vissuto tanto in Egitto e ha viaggiato molto, diffondendo il suo modo di cantare e il suo repertorio. Il brano pubblicato dall'uniersità ebraica di Gerusalemme, grazie alle ricerche del Centro di musica Ebraica. Si sente che è una melodia antica, ma si sente che la petenera viene da lì. Altro brano che voglio farti ascoltare è registrato da José de Los Reyes Santos El Negro del Puereto, registrata nella Magna Antologia del Cante Flamenco del 1982. Il padre del Negro era di Paterna de la Ribera. Il brano è un antico Corrido Gitano, "El romance de la Monja" o "Mi madre me metio a monja". Quello che non si sa è se questa melodia sia stata cantata così perché la melodia di questo corrido fosse veramente questa o se sia stato El Negro o se qualcun altro di Paterna de la Ribera abbia messo qeusta melodia, dato che a Paterna c'è un amore particolare veros questo palo. Fatto sta che la melodia è la questa!Parliamo delle origini del nome. Nel dizionario non c'è nulla che possa riportare alle origini di questo nome. Per moltissimo tempo si è fatto riferimento alle tesi di Antonio Machado Alvarez Demófilo, scrittore, antropologo e folclorista spagnolo, padre dei poeti Antonio e Manuel Machado, uno dei maggiori intellettuali in Andalusia nella seconda metà dell'800 e il primo esponente dello studio “scientifico” del flamenco.Nel 1881 esce la sua "Colección de cantes flamencos", pietra miliare nella storia del flamenco: la prima volta in cui ci si avvicina a quest'arte con criteri scientifici antropologici. L'opera tratta delle origini dei cantes e compila letras di vari palos. Demófilo si appoggiò a due cantaores riconosciuti all'epoca, Juanelo di Jeréz e Silverio Franconetti (colui che spinse il flmenco verso il professionismo). La opera di Demofilo è fonte di studio inevitabile.Demófilo afferma che petenera è corruzione del termine paternera. Vero è che gli andalusi distorcono facilmente le parole, e che Petenera suona come Trianera, come aggettivo di un luogo, e in più Juanelo non avrebbe avuto interessi nel mentire.Altra possibile opzione è che Petenera fosse una cantaora, forse di Malaga, forse di Cuba o di Paterna... ma di questo personaggio non ci sono evidenze storiche. Molti, studiosi anche autorevolissimi, del flamenco, la accettano come teoria indiscutibile, ma Juanelo però non era uno studioso, e semplicemente vedeva la realtà dal suo punto di vista. Consideriamo sempre che è difficile cambiare idea quando un parere è molto radicato da molto tempo!Un altro teorico del flamenco, Francisco Rodriguez Marin, aggiunge a quella di Demofilo una teoria mitica, nel 1898: Petenera era una cantaora (avallando le teorie di Juanelo e di Demofilo) molto bella, che seminava intorno a sé donne gelose e uomini innamorati. La teoria si basa sul contenuto di alcune letras, come se fossero verità scientifiche: "quien te puso petenera no te supo poner nombre que te debió de haber puesto la perdición de los hombres" chi ti ha chiamato petenera non ti ha saputo mettere il nome, ti avrebbe dovuto chiamare la perdizione degli uomini. Qualcuno ha persino ipotizzato che Paterna non fosse quella in provincia di Cadice ma in provincia di Valencia. Molto più probabilmente il termine viene etimologicamente dall'America: una regione del Guatemala al confine con il Messico si chiama Petén e il suo aggettivo è proprio petenero. La Spagna ebbe molto a che fare con questa regione perché è la sede della cultura Maya. E appunto in Messico si dà questo nome Petenera a diversi Son. Altra cosa importante da valutare riguardo alla petenera flamenca sono le sue origini ebraiche. A parte le origini musicali che affondano nella tradizione ebraico sefardita, nei brani che abbiamo già ascoltato, abbiamo diverse letras che parlano degli ebrei, la più famosa delle quali è "A donde vas bella judia, tan descompuesta y a a deshoras? Voy en busca de Rebeco que esta en la sinagoga" Dove vai bella ebrea così sconvolta e a questa tarda ora? Vado a cercare Rebeco che è nella sinagogaIl contenuto di questa letra è po' strano: non esistevano più le sinagoghe in Spagna dal 1492 (quindi dovrebbe essere una letra precedente al 1492, ma non ne sono rimaste tracce per secoli), Rebeco è un nome strano, se fosse ebraico sarebbe al femminile, Rebeca, inoltre le donne non andavano alla sinagoga, e tanto meno da sole e in tarda serata. Sembra parlare di una atmosfera molto più recente. Insomma i punti interrogativi sono grandi! D'altra parte nessuna letra ci può dire dove nascano i palos, altrimenti questa letra: En La Habana nací yo debajo de una palmera; allí me echaron el agua cantando la petenera. (Sono nato all'Havaa sotto una palma e lì mi hanno battezzato cnatando la petenera) vorrebbe dire che viene da Cuba La melodia antica era ritmata e piuttosto rapida, ma nel corso del tempo si è flamenchizzata, perdendo la componente ritmica, e rallentando tantissimo. Sono Sabina Todaro, mi occupo di flamenco e danze e musiche del mondo arabo dal 1985. Dal 1990 insegno baile flamenco e Lyrical Arab Dance, un interessante lavoro sull'espressione delle emozioni in danza, a Milano al Mosaico Danza.Ti consiglio di affrontare lo studio di un baile por petenera se vuoi capirte meglio il flamenco!o su

Conheça mais sobre a nova versão do RPG Dungeons & Dragons 2024. Bem-vindo a mais um episódio do Regras do D&D 5e, um podcast produzido pelo RPG Next que faz a leitura e discute as regras dos livros do Sistema de RPG D&D 5e. Neste episódio o assunto é: O Novo Ladino do novo RPG Dungeons & Dragons 2024. Coloque seu fone de ouvido e curta! Resumo em 5 pontos: Objetivo Principal: O principal objetivo ao revisar o Ladino foi manter sua essência e popularidade, adicionando algumas novas mecânicas sem prejudicar o que já funcionava. Uma das principais adições foi a Maestria com Armas, que oferece mais opções táticas e combinações interessantes durante o combate. Novo Recurso: Golpe Astuto: A partir do 5º nível, o Ladino pode trocar dados de Dano do Ataque Furtivo por efeitos especiais como envenenar, derrubar ou recuar sem provocar ataques de oportunidade. Com níveis mais altos, o Ladino ganha mais opções e pode combinar múltiplos efeitos em um único ataque furtivo. Melhorias em Habilidades Existentes: Habilidades como Talento Confiável foram movidas para níveis mais baixos, e agora o Ladino pode aprender uma língua adicional com o "Código dos Ladrões". O recurso "Mira Firme", introduzido no livro de Tasha, foi incorporado ao Livro do Jogador, permitindo vantagem no próximo ataque ao custo de ficar imóvel. Aprimoramentos em Subclasses Clássicas: Subclasses clássicas como o Assassino e o Ladrão receberam melhorias significativas. O Assassino agora tem vantagem em jogadas de iniciativa e não depende mais da surpresa para causar dano extra. Já o Ladrão pode ativar itens mágicos como ação bônus e usa a Destreza para determinar a distância de salto. Subclasses Mistas: Duas subclasses que misturam o Ladino com poderes sobrenaturais são o Trapaceiro Arcano e o Lâmina Mental. O Trapaceiro Arcano agora pode usar um foco arcano e conjurar magias sem restrições de escolas, enquanto o Lâmina Mental pode realizar ataques de oportunidade com suas lâminas psíquicas e ganha a propriedade de Maestria "Vex". O RPG Next agora tem um grupo oficial no Telegram!

Conheça mais sobre a nova versão do RPG Dungeons & Dragons 2024. Bem-vindo a mais um episódio do Regras do D&D 5e, um podcast produzido pelo RPG Next que faz … O post RD&D5e#271: O Novo Ladino | D&D 2024 apareceu primeiro em RPG Next.

Join us as we talk to Chaia (she/her), a Jewish dance music artist who makes Kleztronica - electronic and techno music that uses samples from yiddish and klezmer music. Chaia's first single is out TODAY and we are so excited to share our conversation with her where she talks all things yiddish, techno, kleztronica, and everything in between. Listen to Chaia's new single, ⁠Borough Park⁠, out as of 9/13/24. If you are in NYC, check out the ⁠Diasporic Techno Night ⁠Chaia mentions, happening Friday 9/13 all evening. If you're on the West coast, Chaia has lots of events coming up there! You can also find her at the Pop Montreal Festival. You can find all her events on ⁠her website⁠. Chaia writes about her single, “Borough Park samples my grandmother describing her childhood growing up in Borough Park. She would always tell me a story of her childhood there by prefacing it with “this might shock you.” Her childhood in the Jewish community there was very different than we imagine Jewish community operating today. It was pluralistic, interdenominational, mixed gender, mixed class. It sounds like the community that I imagine creating today. A community that I found small microcosms of in the queer Jewish, anti-state, and klezmer communities. A community that I've also found in the techno world. This is a story of that community paired with a Yiddish song called Oyfn Oyvn (sung here by a young Ethel Raim), which talks about a girl who convinces a boy to sit with her on an oven not by appealing to his background, or by physical force, but with gentle love and embrace." Chaia is a wealth of knowledge and she shares so much of it with us in this episode. Some of the things she mentions are: The book, "Assembling a Black Counter Culture" by Deforrest Brown Jr The ⁠Clear the Floor collective ⁠ The ⁠Yiddish Song of the Week archive⁠ ⁠Hankus Netsky - NECMusic⁠ Juan Atkins (the "Godfather of techno")  The ⁠Ruth Rubin archive ⁠ ⁠Itzik Gottesman ⁠ ⁠Ethel Raim ⁠ ⁠Lily Henley⁠ fellow musician making Ladino music ⁠Micah Simone⁠, Jewish-Egyptian-American dance artist ⁠Avia Moore⁠, who also runs the ⁠Klez Kanada festival⁠ ⁠Pepi Litman ⁠- The Yiddish drag king   The ⁠Yiddish New York festival⁠ ⁠LEVYOSN⁠ - the Klezmer band Chaia is part of  Thank you to Chaia for joining us, Jessie for editing the podcast, and Nate for the podcast music. If you are interested in supporting our work, ⁠you can do so here.⁠ --- Support this podcast: https://podcasters.spotify.com/pod/show/makingmensches/support

In the 38th episode of the ECM podcast, we're joined by the trio of Alice Zawadzki, Fred Thomas and Misha Mullov-Abbado, who present a rare alchemy on their trio debut "Za Górami", fusing folk idioms from a multitude of sources with free flowing interplay and fluid structures. Inhabiting their own stylistic realm, the trio encompasses folk song, chamber music, improvisation and acoustic jazz, and presents the full span of their reach in a mesmerizing whole. Alice, Fred and Misha talk about the meaning behind the Polish term "Za Górami", the emotional impact of Ladino songs, how the three came together and where they meet in music as well as aobut the recording session at the Auditorio in Lugano, and more.

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.

SHOW NOTES: https://jewishbooks.blogspot.com/2024/08/the-mitzvah-of-voting-edited-encore.html TRANSCRIPT: https://otter.ai/u/ql3_Vi81NBwkvNT97SKZiyh8_yM?utm_source=copy_url Four years ago in 2020 at the height of the pandemic, I ran a 3-part series called The Mitzvah of Voting. Here we are in 2024 in a presidential election year again and defending our democracy is more important than ever! Here's an edited encore presentation of that 2020 podcast, with all three parts combined and streamlined. You'll hear inspiring words and calls to action from some of your favorite authors, recorded in 2020 but as relevant as ever. We cap it off with Sarah Aroeste's Ladino song "Gracia" (English lyrics below), a tribute to the medieval Sephardic heroine, Doña Gracia Nasi who lived in the 1500's and saved hundreds of Jews from the Inquisition. The theme of the song is that activists of the past inspire us to activism in our own time. I hope you will be inspired to VOTE! RESOURCES SUGGESTED BY GUESTS: Hold the Line: A Guide to Defending Democracy T'ruah: The Rabbinic Call for Human Rights Jews for Racial and Economic Justice The Hebrew Immigrant Aid Society VoteRiders.org Become a poll worker Add your Representative and Senators to your cell phone and call regularly on issues you care about Confirm your voter registration at Vote.org The Matthew Shepard Foundation Reclaim Our Vote Doña Gracia Nasi GUESTS: (See show notes for links to their websites and books) Marjorie Ingall Linda Epstein Jeff Gottesfeld Leslie Kimmelman Susan Kusel Tziporah Cohen Elissa Brent Weissman Lee Wind Barbara Bietz Jane Breskin Zalben Jacqueline Jules Anne-Marie Asner Gail Carson Levine Lesléa Newman Evan Wolkenstein Sue Macy Sarah Aroeste ENGLISH TRANSLATION OF GRACIA:  You give us grace You give us life You give us promise You give us bravery You give us strength You give us defiance You give us command You give us voice You give us inspiration You give us esteem You give us value You give us admiration Chorus: Because of you we have the Honor, fight, effect; Because of you we stand with Power, height, respect Some have the deeds, some have the fame– You have both and the same.

Daniel and Harry had Danielle Dardashti on last week to discuss the film Persepolis, and this week they are sharing the first episode of Danielle's series, "The Nightingale of Iran", enjoy!____________________________Sisters Danielle and Galeet Dardashti grew up in a Jewish American family band: The Dardashti Family. They sang international folk music in 12 languages – English, Hebrew, Yiddish, Ladino, Greek, Spanish, French, Japanese and more – but never any songs in Persian. This seems odd to them since both their father and grandfather were famous Iranian singers during the “Golden Age” for Jews in Iran, before the Islamic Revolution. Danielle and Galeet make a discovery that takes them back in time, and helps them find answers to their questions about why their family left Iran and abandoned their Iranian identity.Co-creators / Co-executive producers - Danielle Dardashti and Galeet DardashtiThe Nightingale of Iran - nightingaleofiran.comPresented by The Jewish Telegraphic Agency, a publication of 70 Faces MediaHost - Danielle DardashtiWriter / Director / Senior Producer - Danielle DardashtiProducer / Musical Director / Subject Matter Expert - Galeet DardashtiAudio Editors / Sound Designers - Rebecca Seidel and Zachary GoldbergStory Editor - Rider AlsopStory Consultant - Asal EhsanipourComposer of Theme Song - Galeet Dardashti: “Melekh” from her album Monajat, featuring Younes Dardashti (with Shanir Blumenkranz, Max ZT, Zafer Tawil, Philip Mayer)In Episode 1, The Time Machine, you heard our conversations with: Farid and Sheila Dardashti, Shahla Javdan, Homa Sarshar, Lili Keypour, and Nahid Pirnazar.Thank you to our sponsors:-Jewish Writers' Initiative Digital Storytellers Lab / Maimonides Fund-Common Era-Younes and Soraya Nazarian Family Foundation-The Himan Brown Charitable Trust-UCLA Mickey Katz Endowed Chair in Jewish Music-Be'chol Lashon (fiscal sponsor)Intro credits read by: Michelle DardashtiCover art design: Ghulam NabiAssistants: Courtney Cunningham & Jessica DeWeeseMarketing / PR: TinkDistributed by PRX, the Public Media ExchangeConnect with Jews on Film online:Jews on Film Merch - https://jews-on-film.printify.me/productsInstagram - https://www.instagram.com/jewsonfilm/Twitter - https://twitter.com/jewsonfilmpodYouTube - https://www.youtube.com/@jewsonfilmTikTok - https://www.tiktok.com/@jewsonfilmpod

En Luz de Sefarad muestra musafira es la Profesora Juana Castaño, Directora de Filología Románica y Profesora de la Facultad de Letras de Murcia ke impartió en el VIII Curso de Arqueología Medieval de Sefarad en el Museo Arqueológico de Lorca (Murcia), la Conferencia sovre muestra lingua "El Ladino, memoria de Sefarad" kon un rekorido por la istoria de la lingua sefardí i los paízes onde fue yevada por los sefardim komo un trezoro kultural. Kon eyia mos aserkamos a komo forma en la ensenyanza en la Universidad de Murcia a los elevos (alumnos) para konoser la istoria de la lingua sefardí i sus partikolaridades kon enshemplos de kantes, artikolós, i muncho más material, Juana Castaño es pionera en la selevrasión del Día del Ladino en la Universidad de Murcia kon ancha reushitá kada anyada entre los elevos i profesorado.Kurunamos el programa kon el kante tradisional sefardí "Esta montanya d'enfrente", interpretado por la kantadera sefardí Yasmín Levy.Escuchar audio

We Celebrate Father"s Day with music in Hebrew, Englsh, Yiddish and Ladino, Estelle's insightful commentary and an excerpt from Maurice Samuel's "The World of Our Fathers"

Segun el tiempo, se abolta la vela. That's a Ladino saying that means, “According to the weather, shift your sail.” And it's an apt way of describing Ladino's recent comeback. Ladino—or Judeo-Spanish—the language spoken by Sephardic Jews in Turkey, Greece and North Africa, saw a major decline after the Holocaust destroyed communities of native speakers. But like a sailboat shifting course when the wind changes direction, Ladino has adapted to the times. In this episode of Can We Talk, you'll hear how from Naomi Spector and Nesi Altaras, two Ladino enthusiasts, and from Hannah Pressman, one of the people spearheading Ladino's resurgence. Additional resources: The American Ladino League Ladinokomunita (online Ladino discussion group)Documenting Judeo-Spanish (solitreo documents and reading guide) Ladino Linguist (Bryan Kirschen)Hannah S. Pressman (selected writing)Enkontros de Alhad (weekly Ladino talk show)You can find Can We Talk? on Apple Podcasts, Spotify, or your favorite podcast app. We're also now on YouTube! Don't forget to subscribe so you never miss a new episode!Love Can We Talk? Please leave us a rating and review on Apple Podcasts. You can also drop us a line and let us know what you think or suggest ideas for future episodes. We just might read your email on the air!Want even more Can We Talk? Sign up for our monthly newsletter at jwa.org/signup

Segun el tiempo, se abolta la vela. That's a Ladino saying that means, “According to the weather, shift your sail.” And it's an apt way of describing Ladino's recent comeback. Ladino—or Judeo-Spanish—the language spoken by Sephardic Jews in Turkey, Greece and North Africa, saw a major decline after the Holocaust destroyed communities of native speakers. But like a sailboat shifting course when the wind changes direction, Ladino has adapted to the times. In this episode of Can We Talk, you'll hear how from Naomi Spector and Nesi Altaras, two Ladino enthusiasts, and from Hannah Pressman, one of the people spearheading Ladino's resurgence. You can find Can We Talk? on Apple Podcasts, Spotify, or your favorite podcast app. We're also now on YouTube! Don't forget to subscribe so you never miss a new episode!Love Can We Talk? Please leave us a rating and review on Apple Podcasts. You can also drop us a line at and let us know what you think or suggest ideas for future episodes. We just might read your email on the air!Want even more Can We Talk? Sign up for our monthly newsletter at jwa.org/signup

Jack Straw Resident Artists Sheila Fox and The Kosher Red Hots produced their album Our Songs in 2006 as part of their Artist Support Program residency.  The album is a compilation of Yiddish and Ladino favorite songs from Seattle’s Jewish community, including live recordings with residents at The Kline Galland Home, Seattle’s Jewish nursing care […] The post Kosher Red Hots – Morenika appeared first on Jack Straw Cultural Center.

SHOW NOTES: https://jewishbooks.blogspot.com/2024/05/ruth-behar-on-across-so-many-seas.html Lucky Broken Girl, Letters from Cuba, Tia Fortuna's New Home, and now, Across So Many Seas. Award winning author Ruth Behar keeps finding new ways to share her Sephardic and Ashkenazi Cuban Jewish heritage with us, and it's fresh and fascinating every time. In her latest sweeping middle grade novel, Across So Many Seas, she introduces us to four generations of a Sephardic family, from the Spanish Inquisition to modern times. Like the Ladino song woven into the story of each of the 12 year old protagonists, this book is a poignant and powerful ode to sorrow and connection and joy.   LEARN MORE: Transcript of interview Ruth Behar's website Playlist of music from Across So Many Seas Educator's Guide to Across So Many Seas Buy Across So Many Seas Ruth's tikkun olam suggestion: The American Ladino League Ruth's Sephardic reading recommendations: * board book Mazal Bueno by past podcast guest Sarah Aroeste * graphic novel We Are Not Strangers by Josh Tuininga * novel Kantika by Elizabeth Graver * nonfiction One Hundred Saturdays: Stella Levi and the Search for a Lost World by Michael Frank Ruth's documentary film Adio Kerida - rent for $3.99 on Vimeo JEWISH AMERICAN HERITAGE MONTH: See daily reading recommendations!

Welcome back to Just For This, a new podcast. Each week, host Rabbi Liz P.G. Hirsch (she/her) will interview women in leadership about women and leadership. Inspired by the story of Esther, we feature powerful stories of women who stand out in their fields, who have stepped up just for this moment.  This week's guest is Sarah Aroeste - musician, writer, cultural leader. Inspired by her family's Sephardic roots, she writes and sings in Ladino, the Judeo-Spanish dialect that originated by Spanish Jews after their expulsion from Spain in 1492.  We spoke about family stories, musical leadership, the great Doña Gracia Nasi, and Jewish communities from Western Massachusetts to N. Macedonia. We also discuss access to childcare and paid leave as key issues for women's leadership and equity. Mentioned in this episode: Sarah shares with us about Monastir, the community in N. Macedonia where she traces her family's roots. You can hear some of Sarah's music in the episode and more of it here. Learn more about the work of Women of Reform Judaism on paid family medical leave, which we discuss in the context of access to childcare. View the transcript here.  Follow Just For This on instagram: @justforthispodcast justforthispodcast.com  

For centuries, the Judaeo-Spanish language of Ladino was spoken in the vibrant streets of Thessaloniki. But today, it is a language on the verge of fading away, its echoes becoming fainter with each passing generation. Journalist and language enthusiast Sophia Smith Galer heads to the city to find out what happened to Ladino, and where its traces may still be found today - hearing from the teachers, community members and even singers who do not want Greece to forget one of their linguistic jewels.

La Bestia z Genovy. Luis Garavito przyznał się do wykorzystania, torturowania i mordowania chłopców. Podejrzewa się, że mogło być ponad 600 ofiar. Czarownica z Bogoty. María Concepción Ladino mordowała całe rodziny, które zgłaszały się po jej magiczną pomoc.

- Music for the season in Yiddish, Hebrew, Ladino and English - An Interview with Rabbi Julia Margolis, spiritual leader of the Hebrew Congregation of St. Thomas

Sisters Danielle and Galeet Dardashti grew up in a Jewish American family band: The Dardashti Family. They sang international folk music in 12 languages – English, Hebrew, Yiddish, Ladino, Greek, Spanish, French, Japanese and more – but never any songs in Persian. This seems odd to them since both their father and grandfather were famous Iranian singers during the “Golden Age” for Jews in Iran, before the Islamic Revolution. Danielle and Galeet make a discovery that takes them back in time, and helps them find answers to their questions about why their family left Iran and abandoned their Iranian identity. Co-creators / Co-executive producers - Danielle Dardashti and Galeet Dardashti Website: nightingaleofiran.com Presented by The Jewish Telegraphic Agency, a publication of 70 Faces Media, and distributed by PRX. Host - Danielle Dardashti Writer / Director / Senior Producer - Danielle Dardashti Producer / Musical Director / Subject Matter Expert - Galeet Dardashti Audio Editors / Sound Designers - Rebecca Seidel and Zachary Goldberg Story Editor - Rider Alsop Story Consultant - Asal Ehsanipour Composer of Theme Song - Galeet Dardashti: “Melekh” from her album Monajat with Shanir Blumenkranz, Max ZT, Zafer Tawil, Philip Mayer For this episode, thank you to: Farid and Sheila Dardashti, Shahla Javdan, Homa Sarshar, Lili Keypour, Nahid Pirnazar Thank you to our sponsors: -Jewish Writers' Initiative Digital Storytellers Lab / Maimonides Fund -Common Era -Younes and Soraya Nazarian Family Foundation -The Himan Brown Charitable Trust -UCLA Mickey Katz Endowed Chair in Jewish Music Our fiscal sponsor is Be'chol Lashon.

Laura Leibman is an award-winning author and scholar of religion in the early Americas and currently serves as the William R. Kenan Jr. Professor of English and Humanities at Reed College in Portland, Oregon. Adriana Brodsky is an award-winning author and scholar of Sephardic Jews in Argentina and currently serves as Professor of History at St. Mary's College of Maryland. The two thinkers join Lex Rofeberg and Dan Libenson for a conversation about their newly-published book, Jews Across the Americas: A Sourcebook, 1492–Present.Registration for the UnYeshiva's new mini-courses is now open -- and it's your last chance to register because classes start in just a few days! Visit JudaismUnbound.com/classes for more information and to register.Access full shownotes for this episode via this link. And if you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation. Support Judaism Unbound by clicking here!

First, we will be joined by Sherry Houston, Executive Director of the Ronald McDonald House Charities of North Central Florida. Second, we will be joined by Angela Ladino from Gainesville High Field MRI.

 Investigamos sovre la Biblia de Ferrara, es la primera Biblia traduisida al ladino, letra por letra, del evreo. Esta Biblia se trokó en el livro sagrado de los Djudiós de la Diáspora i de los ke kijeron tornar al djudaísmo dempués de una konversión forzosa.(manaderos istórikos: Haim Vidal Sephiha).La Biblia de Ferrara, marka la vida de muevos destinos fuera de Sefarad, editada en la anyada 1553 en la estamperyia del djudió portugués Avran Husque, en Ferrara (Italia) es la prima Biblia en Ladino, kon la orijinalidad de ser traduisida palavra por palavra del evreo.Kante tradisional sefardí "Se paseava Silvana" en la interpretasión de Hélène Engel (Francia).Escuchar audio

 La selevrasión del Día del Ladino en la Universidad de Murcia. Ofresemos palavras de Juana Castaño, Directora del Área de Filología Románica y Profesora de la Universidad de Letras, en Murcia, sovre la importansia de selevrar este día de la lingua Djudeo-espanyola kon los mansevos estudiantes de la Universidad, en el Hemiciclo de la Universidad kon un akto espesial i la konferensia: La Musher Sefardí oy: Transmisora de la kultura, kantes i rekodros.Kurunamos el programa kon la "Nana de Salónica", interpretada por Mónica Monasterio.Escuchar audio

Honored to welcome two special guests to the podcast today: musician Sarah Aroeste and chef Susan Barocas. They share unique connections as Sephardic Jews with roots tracing back to a large, influential, and ancient Macedonian town. Sadly, during the Holocaust, nearly the entire population of that town was lost - a shocking 98%, in fact. Both Sarah and Susan are passionate about preserving Sephardic culture. As enthusiastic researchers, they delve deep into historical records, oral traditions, and stories. Together, they're on a mission to curate and share this rich heritage with all of us. But what makes their "Savor! project unique and truly remarkable is how they express this shared passion differently. The "Savor" experience is, in part, a music album filled of Sephardic songs about food, sung in the Ladino language. It's also a collection of recipes that go hand in hand with each song. Plus, Susan and Sarah have created videos featuring female chefs demonstrating these recipes, all while discussing their personal connection to food and Sephardic culture. As we approach the Jewish High Holy Days, I'm thrilled to have Sarah and Susan here to discuss Sephardic history and heritage. As you'll hear, they teach me so much, not only about Sephardic culture, but also about the profound role of food and music in preserving heritage, tradition, history, values, and stories. Highlights A concept album: How the Savor project of pairing Sephardic recipes & songs began  Sarah and Susan's shared heritage in Bitola (formerly Monastir) in Northern Macedonia, where 98% of the town was exterminated in the Holocaust The distinctions among Jews (Sephardic vs. Ashkenazi) are a modern construction When & how did the lineages and stories of Ashkenazi and Sephardic Jews  How the geography, language (Ladino), and music of the Sephardics developed The core elements of liturgy and customs that unite all Jews The effects of the multi-century Spanish Inquisition on the entire Jewish populations, especially Sephardic Jews The Holocaust was deadly for Sephardic Jews as well Sarah's story: “Music was my life.” How Sarah pivoted from classical opera to performing as a Ladino singer. How did Sarah and her mentor uncovered and created Ladino music No such thing as “authentic” or “traditional” Sephardic music or recipes Sopa de Ajo: Allium Soap - Why Sarah chose it Alliums and the Inquisition Susan's story: Her father as teacher How Sephardic cooking spread to and melded with the rest of the world's cuisine How to prepare garlic until it's “mellow, sweet, and flavorful” Susan's tips for preparing leeks Listen to Guest Now Learn More About the SAVOR Experience! Website: www.savorexperience.com Intro to The Savor Experience on YouTube Susan's Storied Recipe: Sopa de Ajo https://thestoriedrecipe.com/sopa-de-ajo-healing-garlic-green-soup-for-a-cold/ More Episodes with Guests of Jewish Heritage Related Recipes

Finally, the basic question: What is being “culturally Jewish”? Getting at the difference between a culture and religion, how identity manifests in modernity and how it came to be this way is heady stuff, and of course, in true Jewish fashion, the answer is: it's complicated. Thank goodness for my brilliant baby brother, Zeb, who is a professional Jewish educator like my mom, but also a largely secular Jew, like me, and his specialty in and nuanced thinking about modern Western Jewish history. Some light topics up for discussion include: the birth of nation-states, assimilationism, responses to modernity, what “identity” means, and how, lucky us, we came to be part of the "global cabal." Don't worry, there's plenty of snark too, this ain't grad school! Also, love you Mom, sorry in advance! Tons of terminology in this one, so hit the glossary below, and check previous episode notes for more.  GLOSSARY:Rebbe: Largely used by Hasidic Jews, a Yiddish-German term for "rabbi," also referring to a person educated in and who educates, guides or mentors others in Judaism. Assimilationism: The act or desire to be absorbed culturally and socially into the dominant or majority group.  Zionism: A poitical movement founded by Theodor Herzl in the 1890s to create a Jewish homeland, based in an assimilationist philosophy and cemented by antisemitic incidents like the Dreyfus affair (the false accusation and imprisonment of a French Jewish military officer that came to symbolize Jews' supposed disloyalty).Ghetto: Likely derived from Italian, in the early 1500s it referred to the area of Venice where the Jews were required by law to live. It is most broadly used in the Jewish to refer to the walled-in parts of cities where Jews were imprisoned under Nazi occupation, often before being sent to death camps.Humanism: A philosophical approach with a long history, generally centered on placing importance of the human experience, and well-being of humankind over deities or states. Haskala: A late 18th- and early 19th-century European Jewish intellectual school of thought integrating Judaism and modern European life. Yiddish: Translated to mean "Jewish" in Yiddish, a German-derived dialect integrating Hebrew and parts of the local language generally considered the language of Askenazic Jewish communities in central and eastern Europe. Yiddishkeit: a Yiddish word describing a quality of "Jewishness."Ladino: Sometimes called Judeo-Spanish, it has Castilian origins and is considered the language of Sephardic Jews, who originate in Spain and Portugal, but blends broad languages including Arabic or Greek. Nebbish: Yiddish for a meek, pitiful person.Freedom Seder: https://religiondispatches.org/take-history-into-your-own-hands-why-i-wrote-the-freedom-seder-and-why-its-still-necessary/ Reform Movement: https://www.myjewishlearning.com/article/reform-judaism/Pale of Settlement: https://www.jewishvirtuallibrary.org/the-pale-of-settlement Support the showLike the show? Support it! Or don't, that's cool too. Just glad you're here! https://www.buzzsprout.com/2196108/supporters/new

This week on Unorthodox, we're continuing our journey through the Hebrew month of Elul up to the High Holidays by focusing on music. Rabbi Josh Warshawsky returns to the show to walk us through the melodies of the High Holidays, plus he shares his new version of Hineni.  Then, we're re-airing a segment with Ladino singer Sarah Aroeste, who shares her musical tribute to the lost Sephardic community of Monastir.  We're also bringing you our latest installment of The Archive, our series exploring the collections of the National Library of Israel. This week, we dive into the library's music collection and sound archive.  We love to hear from you! Send us emails at unorthodox@tabletmag.com, or leave a voicemail at our listener line: (914) 570-4869.  Check out our Unorthodox tees, mugs, and hoodies at tabletstudios.com.  Find out about our upcoming events at tabletmag.com/unorthodoxlive. To book us for a live show or event, email Tanya Singer at tsinger@tabletmag.com. Subscribe to our weekly newsletter to get new episodes, photos, and more. Join our Facebook group, and follow Unorthodox on Twitter and Instagram.  Unorthodox is produced by Tablet Studios. Check out all of our podcasts at tabletmag.com/podcasts. SPONSORS:  Hadassah is hosting “Inspire Zionism: Tech, Trailblazers and Tattoos,” a two-day online event featuring panels with inspiring Zionist women, hosted by our own Stephanie Butnick. To join the conversation October 25 and 26, register at go.hadassah.org/inspire.  Cutting Edge Foods is a family business that has been producing premium kosher meats for over four decades. Get 10% off your order at cuttingedgefoods.com with the code UNORTHODOX.  NLI, the National Library of Israel, proudly supports our series The Archive. Discover the treasures, collections, and stories of the National Library of Israel here.

On this episode of "Come Pray with Me" I will be speaking with Ethan Marcus, the managing director of the Sephardic Brotherhood, an organization dedicated to supporting Sephardim. They offer funds for the needy, scholarships, and classes to learn Ladino, the language spoken by Sephardim. Mr. Marcus will be sharing more about the work the organization does, as well as the culture and history of Sephardim.   The Sephardim are a Jewish ethnic group whose ancestry traces back to Spain.    There is a part of the interview that discusses antisemitism that may be upsetting to some audience members. Listener discretion advised.  To learn more, visit https://www.sephardicbrotherhood.com/. This episode was edited by Ashley Trammell.

Born in Athens, Greece, Esther Gandica came to the United States, on her own, on a Fulbright scholarship in 1967.She was born in 1949. Her parents lived in Salonica, Greece, which had the largest Jewish population at the time, outside of Israel. The family spoke Ladino, a form of archaic Spanish. Esther is a Sephardic Jew. Her father's family did not survive the war. Her Mother's family survived by hiding. She grew up speaking French and 5 other languages.Esther is flexible. She consciously keeps herself from falling into patterns. She avoids habitual living. It was easy to leave her full-time position doing special chemistry testing related to thyroid disease so she could make time to be with her children. After they were born she reimagined her career and went back to school to earn a degree in accounting. This allowed her to work part time and stay at home. Esther always liked the idea of learning new things. She is a perpetual student. Esther and her husband both taught in universities and are now retired. Health challenges have changed the active lives they enjoyed together. She is learning to be active on her own.Intriguing and joyful, Esther Gandica lives life to the fullest.I never want to slow down. I have to keep moving fast. Life has so much to offer. -Esther GandicaCONNECT With Esther:egadinca@gmail.com

Catalan folk duo Tarta Relena's vocal-based music limns centuries and borders, ranges from the sacred to the secular, and often uses electronics. Their body of work so far reimagines Mediterranean folk, Georgian laments, and the 12th century mystic Hildegard von Bingen. Then, there's their setting of verse from Afghan Pashto women singing about “controversial subjects such as envy, broken hearts, hatred or lust”, and adapted sacred music (they met as members of a religious music choir), (Songlines, 2022). Singing in Catalan, Spanish, Greek, Latin, English and Ladino, they treat each language as a tool, a color to bring up an emotion. Tarta Relena's arrangements and performances traffic in the intense spirituality and human connection of the music, which lands with joy and poignancy, enhanced by dramatic use of electronics: percussion, drone, some bass synth, and vocal effects. For this edition of the Soundcheck Podcast, Tarta Relena sings a cappella, just like they started the duo back in 2016. They perform on location from the 2023 Big Ears Festival in Knoxville, TN. - Caryn Havlik P.S. “Tarta relena” means “stuffed pie” in Spanish. Set list: "Esta Montagne d'enfrente", "Tuta Pulchra"   Watch "Esta Montagne d'enfrente": Watch "Tuta Pulchra":

"The myths, or the received wisdom, about Portuguese language in Brazil is that, of course we know we speak a very different version of the language, but this has always been explained to us as maybe perhaps a defect of sorts?" says linguist and translator Caetano Galindo, author of Latim em Pó, a history of Brazilian Portuguese. "You look deeper into things and you find you have to wrap your mind around a very different reality.”  Content note: this episode discusses the enslavement of African people. Find out more about this episode and get extra information about the topics therein at theallusionist.org/brazilian-portuguese, where there's also a transcript. Support the show at theallusionist.org/donate and as well as keeping this independent podcast going, you also get behind-the-scenes glimpses of the show, fortnightly livestreams, and the delightful Allusioverse Discord community with their disco kettles and knitted octopus tentacles. The Allusionist's online home is theallusionist.org. Stay in touch at facebook.com/allusionistshow, instagram.com/allusionistshow, youtube.com/allusionistshow and twitter.com/allusionistshow. The Allusionist is produced by me, Helen Zaltzman. Martin Austwick provides the original music. Hear Martin's own songs via PaleBirdMusic.com. Our ad partner is Multitude. If you want me to talk compellingly about your product, sponsor an episode: contact Multitude at multitude.productions/ads. This episode is sponsored by: • Bombas, whose mission is to make the comfiest clothes ever, and match every item sold with an equal item donated. Go to bombas.com/allusionist to get 20% off your first purchase. • Squarespace, your one-stop shop for building and running a sleek website. Go to squarespace.com/allusionist for a free 2-week trial, and get 10 percent off your first purchase of a website or domain with the code allusionist. Support the show: http://patreon.com/allusionistSee omnystudio.com/listener for privacy information.

Schlep, klutz, shvigger... Yiddish is more than a few kitschy words. The language embodies and celebrates Jewish culture and daily life that is often lost to a younger generation, and can be used as a tool to get learners excited about connecting to Jewish life.This week on Adapting, David Bryfman speaks with Susan Bronson, Executive Director of the Yiddish Book Center in Amherst, MA, who advocates for studying Yiddish as a way to create a generation of Jewishly literate youths. With themes of activism, persecution, and modernity, reading seemingly "dying" Jewish languages like Yiddish and Ladino is, in fact, critical for engaging others while bridging communities across the Jewish spectrum.This episode was produced by Dina Nusnbaum and Miranda Lapides.The show's executive producers are David Bryfman, Karen Cummins, and Nessa Liben. This episode was engineered and edited by Nathan J. Vaughan of NJV Media.If you enjoyed the show, please leave us a 5-star rating and review, or even better, share it with a friend. Be sure to subscribe wherever you listen to podcasts and be the first to know when new episodes are released. To learn more about The Jewish Education Project visit jewishedproject.org where you can find links to our Jewish Educator Portal and learn more about our mission, history, and staff. We are a proud partner of UJA-Federation of New York.

In existing scholarship on Jewish subjects of the Russian Empire, there were three typical fates available to Russia's Jews on the eve of the Bolshevik Revolution: they could remain in the shtetl, leave for a new life in America, or participate in the Russian Revolution.  Tevye's Ottoman Daughter: Ashkenazi and Sephardi Jews at the End of Empire (Libra Kitap, 2022) traces a fourth path, following the saga of Ashkenazi Jews who instead crossed the Black Sea to join their Sephardic coreligionists in the Ottoman capital of Constantinople and later Istanbul, or who joined agricultural farming communities in the Western Aegean sponsored by the Baron Maurice de Hirsch's Jewish Colonization Association. There, they considered, and reconsidered, the possibilities open to them, including eventual migration to Palestine, Western Europe, North America, and Argentina, Others stayed and forged a new life as an Ashkenazi minority in Istanbul, creating new organizations, places of worship, and political practices. These Russian Jewish migrants give us insight into the ethnic, religious, and political challenges as well as aspirations during the twilight years of the Ottoman Empire on the brink of Turkish statehood. Sarah M. Zaides received her PhD from the Department of History at the University of Washington, where she currently serves as the Associate Director of the Stroum Center for Jewish Studies. Makena Mezistrano is a PhD student in the Department of History at Stanford University where she studies Ladino-speaking Sephardic Jews in the modern Ottoman and post-Ottoman context. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network