Podcasts about near eastern studies

May 14, 2025 ~ Trump's first international trip in his second term focuses on the Middle East, including stops in Saudi Arabia, Qatar, Turkey, and Syria, with the goal of rewriting U.S. strategy in the region. Saeed Kahn, associate professor of Teaching in Near Eastern Studies at Wayne State University, discusses how this approach differs from recent administrations.

During the first 100 days of Donald Trump's administration, he has signed more executive orders than any other president in the same time span. They are part of his mandate to put "America first". But many of his foreign policy orders have also had a direct and immediate impact on the Middle East. He has frozen foreign aid, hitting countries like Egypt and Jordan that rely on US assistance. He has disrupted the admission of refugees into the US. He has imposed major tariffs on trading partners, with additional levies on Syria, Israel, Iraq and other Middle East countries. At the same time, we've seen efforts by the Trump administration and Arab countries, including Gulf states, to pursue new economic partnerships. Negotiations for a nuclear deal with Iran are also bringing a glimmer of hope. In this episode of Beyond the Headlines, host Nada AlTaher looks back at Mr Trump's first 100 days in office to understand where his priorities lie in the Middle East and how his policies will shape the region. She speaks to Steven A Cook, senior fellow for Middle East and Africa studies at the Council on Foreign Relations, and to Mohamad Bazzi, director of the Hagop Kevorkian Centre for Near Eastern Studies at New York University.

******Support the channel******Patreon: https://www.patreon.com/thedissenterPayPal: paypal.me/thedissenterPayPal Subscription 1 Dollar: https://tinyurl.com/yb3acuuyPayPal Subscription 3 Dollars: https://tinyurl.com/ybn6bg9lPayPal Subscription 5 Dollars: https://tinyurl.com/ycmr9gpzPayPal Subscription 10 Dollars: https://tinyurl.com/y9r3fc9mPayPal Subscription 20 Dollars: https://tinyurl.com/y95uvkao ******Follow me on******Website: https://www.thedissenter.net/The Dissenter Goodreads list: https://shorturl.at/7BMoBFacebook: https://www.facebook.com/thedissenteryt/Twitter: https://x.com/TheDissenterYT This show is sponsored by Enlites, Learning & Development done differently. Check the website here: http://enlites.com/ Dr. Michael Cook is Class of 1943 University Professor of Near Eastern Studies at Princeton University. He is the author of several books, with the latest one being A History of the Muslim World: From Its Origins to the Dawn of Modernity. In this episode, we focus on A History of the Muslim World. We discuss what the Muslim world is, and when its history starts. We talk about the Middle East in Late Antiquity, the Byzantine and the Persian Empire, the nomadic peoples of the steppes, and the Arabs. We also discuss Muhammad, the Qurʾān, how religion relates to the state in Islam, what characterized Muhammad's state, and what a caliphate is.--A HUGE THANK YOU TO MY PATRONS/SUPPORTERS: PER HELGE LARSEN, JERRY MULLER, BERNARDO SEIXAS, ADAM KESSEL, MATTHEW WHITINGBIRD, ARNAUD WOLFF, TIM HOLLOSY, HENRIK AHLENIUS, FILIP FORS CONNOLLY, ROBERT WINDHAGER, RUI INACIO, ZOOP, MARCO NEVES, COLIN HOLBROOK, PHIL KAVANAGH, SAMUEL ANDREEFF, FRANCIS FORDE, TIAGO NUNES, FERGAL CUSSEN, HAL HERZOG, NUNO MACHADO, JONATHAN LEIBRANT, JOÃO LINHARES, STANTON T, SAMUEL CORREA, ERIK HAINES, MARK SMITH, JOÃO EIRA, TOM HUMMEL, SARDUS FRANCE, DAVID SLOAN WILSON, YACILA DEZA-ARAUJO, ROMAIN ROCH, DIEGO LONDOÑO CORREA, YANICK PUNTER, CHARLOTTE BLEASE, NICOLE BARBARO, ADAM HUNT, PAWEL OSTASZEWSKI, NELLEKE BAK, GUY MADISON, GARY G HELLMANN, SAIMA AFZAL, ADRIAN JAEGGI, PAULO TOLENTINO, JOÃO BARBOSA, JULIAN PRICE, EDWARD HALL, HEDIN BRØNNER, DOUGLAS FRY, FRANCA BORTOLOTTI, GABRIEL PONS CORTÈS, URSULA LITZCKE, SCOTT, ZACHARY FISH, TIM DUFFY, SUNNY SMITH, JON WISMAN, WILLIAM BUCKNER, PAUL-GEORGE ARNAUD, LUKE GLOWACKI, GEORGIOS THEOPHANOUS, CHRIS WILLIAMSON, PETER WOLOSZYN, DAVID WILLIAMS, DIOGO COSTA, ALEX CHAU, AMAURI MARTÍNEZ, CORALIE CHEVALLIER, BANGALORE ATHEISTS, LARRY D. LEE JR., OLD HERRINGBONE, MICHAEL BAILEY, DAN SPERBER, ROBERT GRESSIS, IGOR N, JEFF MCMAHAN, JAKE ZUEHL, BARNABAS RADICS, MARK CAMPBELL, TOMAS DAUBNER, LUKE NISSEN, KIMBERLY JOHNSON, JESSICA NOWICKI, LINDA BRANDIN, GEORGE CHORIATIS, VALENTIN STEINMANN, PER KRAULIS, ALEXANDER HUBBARD, BR, MASOUD ALIMOHAMMADI, JONAS HERTNER, URSULA GOODENOUGH, DAVID PINSOF, SEAN NELSON, MIKE LAVIGNE, JOS KNECHT, LUCY, MANVIR SINGH, PETRA WEIMANN, CAROLA FEEST, STARRY, MAURO JÚNIOR, 航 豊川, TONY BARRETT, BENJAMIN GELBART, NIKOLAI VISHNEVSKY, STEVEN GANGESTAD, AND TED FARRIS!A SPECIAL THANKS TO MY PRODUCERS, YZAR WEHBE, JIM FRANK, ŁUKASZ STAFINIAK, TOM VANEGDOM, BERNARD HUGUENEY, CURTIS DIXON, BENEDIKT MUELLER, THOMAS TRUMBLE, KATHRINE AND PATRICK TOBIN, JONCARLO MONTENEGRO, AL NICK ORTIZ, NICK GOLDEN, AND CHRISTINE GLASS!AND TO MY EXECUTIVE PRODUCERS, MATTHEW LAVENDER, SERGIU CODREANU, BOGDAN KANIVETS, ROSEY, AND GREGORY HASTINGS!

Jaime L. Waters preaches for the Third Sunday of Lent, offering a reflection on repentance:"Repentance allows us to turn our attention to aspects of ourselves and our lives that need more care and correction. The gardener acknowledges the ways that the tree has failed and commits to cultivating the earth and adding nutrients to nourish the tree and help it grow. The gardener asks for time, recognizing that renewal might not happen overnight. Then, the parable simply ends unresolved which I think is very fitting. The missing resolution and the lack of conclusion might signal that we need to finish the story. We have the opportunity to give time and care to nourish ourselves (and others too), and the results hopefully will be very positive! Today's Gospel reminds us to be intentional about our spiritual growth and development, turning away from sin and turning towards God, so that we, too, may bear fruit."Jaime L. Waters is Associate Professor of Old Testament and Program Director of Courage to Preach at Boston College Clough School of Theology and Ministry. She holds graduate degrees from Yale Divinity School (MA, Religion) and Johns Hopkins University (MA, PhD, Near Eastern Studies). Visit www.catholicwomenpreach.org/preaching/03232025 to learn more about Jaime Waters, to read her preaching text, and for more preaching from Catholic women.

Michael Cook, Professor of Near Eastern Studies at Princeton University and author of A History of the Muslim World: From Its Origins to the Dawn of Modernity, joins the show to discuss the sudden, explosive Arab expansion of the 7th century.  ▪️ Times      •     01:46 Introduction     •     03:05 Sources     •     04:42 War and politics        •     07:32 Grass and sand       •     09:30 Self-defense         •     12:21 Ibn Khaldun      •     16:11 An Arab identity       •     18:45 Knock on effects        •     26:40 Two targets      •     28:32 The Arab way of war       •     34:50 Coming out of the desert        •     38:48 Civil war      •     42:27 Jihad Follow along on Instagram, X @schoolofwarpod, and YouTube @SchoolofWarPodcast Find a transcript of today's episode on our School of War Substack

We don't have a new episode this week, but we invite you to revisit David Bashevkin's conversation with Jonathan Gribetz teaching about Israel in the Ivy League, originally aired Jan. 12, 2024.In this episode of the 18Forty Podcast, we talk to Jonathan Gribetz, a Princeton professor and scholar of Near Eastern and Judaic studies, about the history of Israel and Palestine.At a time in which we can feel as if we're all at war, it may be helpful to take a step back and look at the full history between Arabs and Israelis, to gain a deeper understanding of the challenges we face in 2024. Jonathan Gribetz helps us do this. In this episode we discuss:What was discourse between Jews and Arabs like during the infancy of Zionism?When and how did this discussion begin to deteriorate and become often counterproductive?What can a current Ivy League professor teach us about discussing Israel today?Tune in to hear a conversation about how we might seek out the seeds of a reconciliation between the descendants of Isaac and the descendants of Ishmael.Interview begins at 5:02.Jonathan Marc Gribetz is Associate Professor of Near Eastern Studies and Judaic Studies at Princeton University, where he teaches about the history of Jerusalem, Palestine, Israel, and Jewish and Arab nationalisms. He is the author of Defining Neighbors: Religion, Race, and the Early Zionist-Arab Encounter.References:Defining Neighbors: Religion, Race, and the Early Zionist-Arab Encounter by Jonathan Marc Gribetz“‘A Question That Outweighs All Others': Yitzhak Epstein and Zionist Recognition of the Arab Issue” by Alan DowtyThe Zionist Idea by Arthur HertzbergZionism: An Emotional State by Derek J. Penslar1929: Year Zero of the Arab-Israeli Conflict by Hillel CohenArabs and Israelis: Conflict and Peacemaking in the Middle East by Abdel Monem Said Aly, Shai Feldman, and Khalil ShikakiClima TwinsTime and Difference in Rabbinic Judaism by Sarit Kattan GribetzGenesis 15:15

Zanzibari Muslim Moderns: Islamic Paths to Progress in the Interwar Period (Oxford UP, 2024) is a historical study of Zanzibar during the interwar years. This was a period marked by rapid intellectual and social change in the Muslim world, when ideas of Islamic progress and development were hotly debated. How did this process play out in Zanzibar? Based on a wide range of sources—Islamic and colonial, private and public—Anne K. Bang examines how these concepts were received and promoted on the island, arguing that a new ideal emerged in its intellectual arena: the Muslim modern. Tracing the influences that shaped the outlook of this new figure, Bang draws lines to Islamic modernists in the Middle East, to local Sufi teachings, and to the recently founded state of Saudi Arabia. She presents the activities of the Muslim modern in the colonial employment system, as a contributor to international debates, as an activist in the community, and more. She also explores the formation of numerous faith-based associations during this period, as well as the views of the Muslim modern on everything from funerary practices and Mawlid celebrations to reading habits. A recurring theme throughout is the question with which many Muslim moderns were confronted: who should implement development? And for whom? Anne K. Bang is Professor of African Islamic History at the University of Bergen. She has published widely on Islamic intellectual exchanges in the Indian Ocean, and particularly on East Africa. She has also led several projects to bring the scriptural sources of this history to wider attention. Ahmed Y. AlMaazmi is an Emirati historian who focuses on the intersection of occultism and imperialism in the Indian Ocean world. After completing his studies in cultural anthropology at Rutgers University as a Fulbright fellow, he pursued a PhD in Near Eastern Studies at Princeton University. His dissertation, An Enchanted Sea: Occultism and Imperialism in the Early Modern Indian Ocean World, 1450-1750, examines the connected histories of occult sciences and empire-building across Arabia, East Africa, and South Asia, told through intellectual projects that accompanied the rise of the Omani Yaʿrubī Empire and its diasporic communities. His recent work includes the article, “I Authored This Book in the Absence of My Slave: Enslaved East Africans and the Production of Occult Knowledge across the Omani Empire,” published in Monsoon Journal. 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

Zanzibari Muslim Moderns: Islamic Paths to Progress in the Interwar Period (Oxford UP, 2024) is a historical study of Zanzibar during the interwar years. This was a period marked by rapid intellectual and social change in the Muslim world, when ideas of Islamic progress and development were hotly debated. How did this process play out in Zanzibar? Based on a wide range of sources—Islamic and colonial, private and public—Anne K. Bang examines how these concepts were received and promoted on the island, arguing that a new ideal emerged in its intellectual arena: the Muslim modern. Tracing the influences that shaped the outlook of this new figure, Bang draws lines to Islamic modernists in the Middle East, to local Sufi teachings, and to the recently founded state of Saudi Arabia. She presents the activities of the Muslim modern in the colonial employment system, as a contributor to international debates, as an activist in the community, and more. She also explores the formation of numerous faith-based associations during this period, as well as the views of the Muslim modern on everything from funerary practices and Mawlid celebrations to reading habits. A recurring theme throughout is the question with which many Muslim moderns were confronted: who should implement development? And for whom? Anne K. Bang is Professor of African Islamic History at the University of Bergen. She has published widely on Islamic intellectual exchanges in the Indian Ocean, and particularly on East Africa. She has also led several projects to bring the scriptural sources of this history to wider attention. Ahmed Y. AlMaazmi is an Emirati historian who focuses on the intersection of occultism and imperialism in the Indian Ocean world. After completing his studies in cultural anthropology at Rutgers University as a Fulbright fellow, he pursued a PhD in Near Eastern Studies at Princeton University. His dissertation, An Enchanted Sea: Occultism and Imperialism in the Early Modern Indian Ocean World, 1450-1750, examines the connected histories of occult sciences and empire-building across Arabia, East Africa, and South Asia, told through intellectual projects that accompanied the rise of the Omani Yaʿrubī Empire and its diasporic communities. His recent work includes the article, “I Authored This Book in the Absence of My Slave: Enslaved East Africans and the Production of Occult Knowledge across the Omani Empire,” published in Monsoon Journal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Zanzibari Muslim Moderns: Islamic Paths to Progress in the Interwar Period (Oxford UP, 2024) is a historical study of Zanzibar during the interwar years. This was a period marked by rapid intellectual and social change in the Muslim world, when ideas of Islamic progress and development were hotly debated. How did this process play out in Zanzibar? Based on a wide range of sources—Islamic and colonial, private and public—Anne K. Bang examines how these concepts were received and promoted on the island, arguing that a new ideal emerged in its intellectual arena: the Muslim modern. Tracing the influences that shaped the outlook of this new figure, Bang draws lines to Islamic modernists in the Middle East, to local Sufi teachings, and to the recently founded state of Saudi Arabia. She presents the activities of the Muslim modern in the colonial employment system, as a contributor to international debates, as an activist in the community, and more. She also explores the formation of numerous faith-based associations during this period, as well as the views of the Muslim modern on everything from funerary practices and Mawlid celebrations to reading habits. A recurring theme throughout is the question with which many Muslim moderns were confronted: who should implement development? And for whom? Anne K. Bang is Professor of African Islamic History at the University of Bergen. She has published widely on Islamic intellectual exchanges in the Indian Ocean, and particularly on East Africa. She has also led several projects to bring the scriptural sources of this history to wider attention. Ahmed Y. AlMaazmi is an Emirati historian who focuses on the intersection of occultism and imperialism in the Indian Ocean world. After completing his studies in cultural anthropology at Rutgers University as a Fulbright fellow, he pursued a PhD in Near Eastern Studies at Princeton University. His dissertation, An Enchanted Sea: Occultism and Imperialism in the Early Modern Indian Ocean World, 1450-1750, examines the connected histories of occult sciences and empire-building across Arabia, East Africa, and South Asia, told through intellectual projects that accompanied the rise of the Omani Yaʿrubī Empire and its diasporic communities. His recent work includes the article, “I Authored This Book in the Absence of My Slave: Enslaved East Africans and the Production of Occult Knowledge across the Omani Empire,” published in Monsoon Journal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Zanzibari Muslim Moderns: Islamic Paths to Progress in the Interwar Period (Oxford UP, 2024) is a historical study of Zanzibar during the interwar years. This was a period marked by rapid intellectual and social change in the Muslim world, when ideas of Islamic progress and development were hotly debated. How did this process play out in Zanzibar? Based on a wide range of sources—Islamic and colonial, private and public—Anne K. Bang examines how these concepts were received and promoted on the island, arguing that a new ideal emerged in its intellectual arena: the Muslim modern. Tracing the influences that shaped the outlook of this new figure, Bang draws lines to Islamic modernists in the Middle East, to local Sufi teachings, and to the recently founded state of Saudi Arabia. She presents the activities of the Muslim modern in the colonial employment system, as a contributor to international debates, as an activist in the community, and more. She also explores the formation of numerous faith-based associations during this period, as well as the views of the Muslim modern on everything from funerary practices and Mawlid celebrations to reading habits. A recurring theme throughout is the question with which many Muslim moderns were confronted: who should implement development? And for whom? Anne K. Bang is Professor of African Islamic History at the University of Bergen. She has published widely on Islamic intellectual exchanges in the Indian Ocean, and particularly on East Africa. She has also led several projects to bring the scriptural sources of this history to wider attention. Ahmed Y. AlMaazmi is an Emirati historian who focuses on the intersection of occultism and imperialism in the Indian Ocean world. After completing his studies in cultural anthropology at Rutgers University as a Fulbright fellow, he pursued a PhD in Near Eastern Studies at Princeton University. His dissertation, An Enchanted Sea: Occultism and Imperialism in the Early Modern Indian Ocean World, 1450-1750, examines the connected histories of occult sciences and empire-building across Arabia, East Africa, and South Asia, told through intellectual projects that accompanied the rise of the Omani Yaʿrubī Empire and its diasporic communities. His recent work includes the article, “I Authored This Book in the Absence of My Slave: Enslaved East Africans and the Production of Occult Knowledge across the Omani Empire,” published in Monsoon Journal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Zanzibari Muslim Moderns: Islamic Paths to Progress in the Interwar Period (Oxford UP, 2024) is a historical study of Zanzibar during the interwar years. This was a period marked by rapid intellectual and social change in the Muslim world, when ideas of Islamic progress and development were hotly debated. How did this process play out in Zanzibar? Based on a wide range of sources—Islamic and colonial, private and public—Anne K. Bang examines how these concepts were received and promoted on the island, arguing that a new ideal emerged in its intellectual arena: the Muslim modern. Tracing the influences that shaped the outlook of this new figure, Bang draws lines to Islamic modernists in the Middle East, to local Sufi teachings, and to the recently founded state of Saudi Arabia. She presents the activities of the Muslim modern in the colonial employment system, as a contributor to international debates, as an activist in the community, and more. She also explores the formation of numerous faith-based associations during this period, as well as the views of the Muslim modern on everything from funerary practices and Mawlid celebrations to reading habits. A recurring theme throughout is the question with which many Muslim moderns were confronted: who should implement development? And for whom? Anne K. Bang is Professor of African Islamic History at the University of Bergen. She has published widely on Islamic intellectual exchanges in the Indian Ocean, and particularly on East Africa. She has also led several projects to bring the scriptural sources of this history to wider attention. Ahmed Y. AlMaazmi is an Emirati historian who focuses on the intersection of occultism and imperialism in the Indian Ocean world. After completing his studies in cultural anthropology at Rutgers University as a Fulbright fellow, he pursued a PhD in Near Eastern Studies at Princeton University. His dissertation, An Enchanted Sea: Occultism and Imperialism in the Early Modern Indian Ocean World, 1450-1750, examines the connected histories of occult sciences and empire-building across Arabia, East Africa, and South Asia, told through intellectual projects that accompanied the rise of the Omani Yaʿrubī Empire and its diasporic communities. His recent work includes the article, “I Authored This Book in the Absence of My Slave: Enslaved East Africans and the Production of Occult Knowledge across the Omani Empire,” published in Monsoon Journal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

J.J. and Dr. Aaron Koller tremble in fear of this awesome Biblical episode, but they still manage to discuss fascinating theological and historical interpretations of the story. Follow us on Twitter (X) @JewishIdeas_Pod to sacrifice time on the altar of scrolling. Please rate and review the the show in the podcast app of your choice!We welcome all complaints and compliments at podcasts@torahinmotion.orgFor more information visit torahinmotion.org/podcastsAaron Koller is professor of Near Eastern Studies at Yeshiva University. Aaron has held research positions at Cambridge University and in the Oxford Centre for Hebrew and Jewish Studies, he has been a visiting professor at the Hebrew University in Jerusalem, and was a fellow at the Albright Institute for Archaeological Research in East Jerusalem and the Hartman Institute in West Jerusalem. He is the author of Esther in Ancient Jewish Thought (Cambridge University Press, 2014) and Unbinding Isaac: The Akedah for Modern Jewish Thought (JPS/University of Nebraska Press, 2020), among other books, the editor of five more, and is currently working on a cultural history of the alphabet. He lives in Queens, NY with his partner, Shira Hecht-Koller, and their children.

Welcome to this episode of What Matters Today, where we delve into the complexities of the current crisis between Israel and Lebanon. As tensions escalate, Lebanon faces profound challenges to its stability, governance, and ability to provide essential services. In this episode, we explore how the ongoing conflict is reshaping the Lebanese state, examining the government's response, the factors influencing its decisions, and the critical role of public opinion—especially concerning Hezbollah's involvement. We'll also consider how Lebanon's position at the heart of regional tensions might lead to shifts in alliances and potentially transformative changes within its own political landscape. To help unpack these pressing issues, we are joined by Christiana Parreira, Assistant Professor of International Relations and Political Science here at the Geneva Graduate Institute. Christiana joined the Institute in 2022, following her role as a Post-doctoral Associate in the Department of Near Eastern Studies at Princeton University and a Pre-Doctoral Associate with the Middle East Initiative at Harvard Kennedy School.

In month's Q&A we have questions concerning kingship & the gods, turtles (!!), and the Book of the Dead. Kara also answers some frequently asked questions about her new online course on ancient Egyptian cosmogony and cosmology.Ancient Egyptian Cosmogony and Cosmology: Secrets of the Primordial WatersAn eight-part lecture series by Dr. Kara CooneySHOW NOTESKingship & Religion* Overview of the King's role in state religion* Dunand, Françoise and Christiane Zivie-Coche. 2004. Gods and men in Egypt: 3000 BCE to 395 CE. Translated by David Lorton. Ithaca, NY; London: Cornell University Press.* Baines, Lesko, and Silverman. 1991. Religion in Ancient Egypt. Gods, Myth, and Personal Practice. Cornell University Press. * Maat vs. Isfet* Third Intermediate Period & the High Priests of Amun * Herihor* Piankhy* Royal Ka- Bell, Lanny 1985. Luxor temple and the cult of the royal Ka. Journal of Near Eastern Studies 44 (4), 251-294.* Abydos King List Book of the Dead and Ideological Textual Knowledge* Gloss* Book of the Dead, Chapter 17 Turtles vs. Tortoise in Ancient Egypt * Fischer 1968. Ancient Egyptian Representations of Turtles. The Metropolitan Museum of Art Papers 13. New York* El-Kady. 2011. The Religious Concept of the Dual Character of the Turtle in Graeco-roman Egypt* Ritner, Robert K. 2000. The "Breathing-permit of Hôr": thirty-four years later. Dialogue: a journal of Mormon thought 33 (4), 97-119Retainer Sacrifice* Review our episode with Dr. Rose Campbell- Part I & II* Animal Sacrifice/Butcher sceneRecycling for Death: Coffin Reuse in Ancient Egypt and the Theban Royal CachesIf you are a paid subscriber on Substack or Patreon and would like a signed bookplate, you can reply to this post or email us at karacooney@gmail.com. Get full access to Ancient/Now at ancientnow.substack.com/subscribe

In his third conversation looking at the crisis in the Middle East, Adam talks to Mohamad Bazzi about Israel's expansion of its war into Lebanon and the recent assassinations of Yahya Sinwar and Hassan Nasrallah. They discuss the factors behind Israel's unprecedented aggression and why, as in Gaza, it's able to operate without restraint, not least from the Biden administration.Mohamad Bazzi is director of the Hagop Kevorkian Center for Near Eastern Studies and a professor of journalism at New York University.Read Adam Shatz on the death of Nasrallah in the latest LRB.https://www.lrb.co.uk/the-paper/v46/n20/adam-shatz/after-nasrallah Hosted on Acast. See acast.com/privacy for more information.

This week on CounterSpin: On September 17, thousands of handheld pagers exploded simultaneously across Lebanon and Syria. The next day, it was hundreds of walkie-talkies — part of an Israeli attack, intended for Hezbollah, that Israel's defense minister called “the start of a new phase in the war.” Media dutifully reported the emerging toll of dead and wounded, including many civilians, including children. Harder to capture is the life-altering impact of such a terror attack on those it doesn't kill. As every day brings news of new carnage, U.S. citizens have a duty not to look away, given our government's critical role in arming Israel and ignoring its crimes, and in misleading us about what they know and intend. Mohamad Bazzi is director of the Hagop Kevorkian Center for Near Eastern Studies, a journalism professor at New York University, and former Middle East bureau chief at Newsday. He joins us to talk about the latest events and media response. Plus, Janine Jackson takes a quick look at recent press coverage of Rashida Tlaib, banned books, and deportation.   The post Mohamad Bazzi on Israeli Terror Attacks appeared first on KPFA.

Mohammed Bazzi is Director of the Center for Near Eastern Studies at NYU

IntroductionHaving previously welcomed Rabbi Dr. Phil Lieberman to The Jewish Drinking Show for the geonic terms for alcoholic beverages, we welcome him back for the 160th episode of the show to discuss wine, drinking, and drunkenness in Maimonides' Guide for the Perplexed.Biography of GuestRabbi Dr. Lieberman is a social, economic, and legal historian of the Jews of the medieval Islamic world. He holds a BA (with distinction in economics) from the University of Washington, a MSc in Economics from the London School of Economics, a MA in Talmud and Rabbinic Ordination from the Jewish Theological Seminary, a MA and PhD in Near Eastern Studies from Princeton University, and Semikha from Yeshivat Chovevei Torah.He is Associate Professor of Jewish Studies and Law, Associate Professor and Chair of Classical and Mediterranean Studies, Associate Professor of Religious Studies, and Affiliated Associate Professor of Islamic Studies and History, at Vanderbilt University. Phil is currently on military leave and serves as Associate Professor in the Department of History at the United States Naval Academy in Annapolis, Maryland.  Phil also serves the US Navy Reserve as a chaplain and was mobilized to Camp Lemonnier, Djibouti, where he served as Command Chaplain. He was promoted to the rank of Captain in August 2023 and is the ranking Jewish chaplain in the Department of the Navy.His 2014 book, The Business of Identity: Jews, Muslims, and Economic Life in Medieval Egypt (Stanford University Press) was a finalist for the National Jewish Book Award. His latest book is The Fate of the Jews in the Early Islamic Middle East (2022).  In the first half of 2024, his translation with Lenn Goodman (also of Vanderbilt) of Maimonides' 12th century philosophical classic The Guide to the Perplexed was published by Stanford University Press.Phil lives with his wife, the amazing Dr. Yedida Eisenstat, his four children, and a wild Portuguese Water Dog named Argos in Nashville.Support the showThank you for listening!If you have any questions, suggestions, or more, feel free to reach out at Drew@JewishDrinking.coml'chaim!

In this episode, Nihal interviews the Muslim chaplains of Columbia and Yale Universities. They discuss how young people can learn to be confident on college campuses in the United States through a combined effort of companionship and knowledge. This episode was recorded last summer. Ebad(ur) Rahman is an Adjunct Assistant Professor in the Department of Religion at Columbia. He completed his Ph.D. in the Religion Department at Columbia University in 2022. Ebad earned his B.A. from New York University, with a concentration on Islam in America, and studied in a four-year pilot seminary program in California. His research interests include Qur'anic Studies, Islamic thought in the 18th - 20th centuries, and Islam in America. Omer Bajwa serves as Director of Muslim Life in the Chaplain's Office at Yale and has been engaged in religious service, inter-religious engagement and educational outreach since 2000. He earned his Graduate Certificate in Islamic Chaplaincy from Hartford Seminary, has an MA in Near Eastern Studies and an MS in Communication from Cornell University, and a BA from Binghamton University. His interests include Islam in the United States and the intersections of culture, media, politics and spirituality. He regularly lectures about these and other topics around the country. Additionally, Omer mentors contemporary Muslims on exploring their intellectual and spiritual lives in today's world. He is a co-editor of the forthcoming book, “Mantle of Mercy: Islamic Chaplaincy in North America” by Templeton Press. He loves taking long hikes with his family and friends, and when not working, he can often be found sampling local desserts. -- Faith in Fine Print is hosted by Nihal Khan and is the official podcast of Maktab Academy. @MaktabAcademy www.maktabacademy.net

The war for Ta-Wer. The Thebans had seized the sacred city of Abdju (Abydos) in the district of Ta-Wer. The northern rulers, from the House of Khety, contested this violently. Inscriptions and art reveal the movements of armies, the clashes on field and river, and the sieging of major towns. Soon, things going downright apocalyptic. Also… dogs! Music and interludes by Keith Zizza www.keithzizza.net. Music and interludes by Jeffrey Goodman www.jeffreygoodman.com. Interludes by Luke Chaos www.chaosmusick.com. Logo image: Intef II, from a stela in the Metropolitan Museum of Art. Intro: Saruman's Speech from The Two Towers (2002), adapted by Dominic Perry. Fawlty Towers excerpts via Britbox Don't Mention the War | Fawlty Towers (youtube.com). The History of Egypt Podcast: Website: www.egyptianhistorypodcast.com. Support the show via Patreon www.patreon.com/egyptpodcast. Make a one-time donation via PayPal payments. Partial Bibliography: M. D. Adams, ‘Community and Society in Egypt in the First Intermediate Period: An Archaeological Investigation of the Abydos Settlement Site', Unpublished PhD. Thesis, University of Michigan (2005). D. Arnold, Gräber des Alten und Mittleren Reiches in El-Tarif (Mainz, 1976). D. D. Baker, Encyclopedia of the Pharaohs Volume I: Predynastic to the Twentieth Dynasty 3300 - 1069 BC (Cairo, 2008). H. Brunner, Die Texte aus den Gräbern der Herakleopolitenzeit von Siut mit Übersetzung und Erläuterungen (Glückstadt, 1937). J. J. Clère and J. Vandier, Textes de la Première Période Intermédiare et de la XIeme Dynastie (Brussels, 1948). J. C. Darnell and D. Darnell, ‘New Inscriptions of the Late First Intermediate Period from the Theban Western Desert and the Beginnings of the Northern Expansion of the Eleventh Dynasty', Journal of Near Eastern Studies 56 (1997), 241--258. W. Ejsmond, ‘The Nubian Mercenaries of Gebelein in Light of Recent Field Research', Journal of Ancient Egyptian Interconnections 14 (2017), 11--13. N. Fields, Soldier of the Pharaoh: Middle Kingdom Egypt 2055--1650 BC (2007). H. G. Fischer, Inscriptions from the Coptite Nome: Dynasties VI-XI (Analecta orientalia 40; Rome, 1964). H. G. Fischer, ‘Provincial Inscriptions of the Heracleopolitan Period', Varia Nova, Egyptian Studies 3 (New York, 1996), 79--90. G. P. Gilbert, Weapons, Warriors, and Warfare in Early Egypt (Oxford, 2004). H. Goedicke, ‘The Inscription of Dmi', Journal of Near Eastern Studies 19 (1960), 288--291. W. Grajetzki, The Middle Kingdom of Ancient Egypt (London, 2006 & 2024). R. Landgráfová, It Is My Good Name That You Should Remember: Egyptian Biographical Texts on Middle Kingdom Stelae (Prague, 2011). M. Lichtheim, Ancient Egyptian Literature Volume I: The Old and Middle Kingdoms (Los Angeles, 1973). M. Lichtheim, Ancient Egyptian Autobiographies Chiefly of the Middle Kingdom: A Study and an Anthology (Freiburg, 1988). D. O'Connor, Abydos: Egypt's First Pharaohs and the Cult of Osiris (London, 2009). S. Seidlmayer, ‘The First Intermediate Period (c. 2160--2055 BC)', in I. Shaw (ed.), The Oxford History of Ancient Egypt (Oxford, 2000), 108--136. I. Shaw, Ancient Egyptian Warfare (Oxford, 2019). J. Wegner, ‘The Stela of Idudju-Iker, Foremost-One of the Chiefs of Wawat: New Evidence on the Conquest of Thinis Under Wahankh Antef II', Revue d'égyptologie 68 (2018), 153--209. T. Wilkinson, The Rise and Fall of Ancient Egypt: The History of a Civilisation from 3000 BC to Cleopatra (London, 2010). Learn more about your ad choices. Visit megaphone.fm/adchoices

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.

Intef the Great (c.2050—2000 BCE). The reign of Intef II, ruler of Waset (Thebes) shows a sudden surge in expansion and conflict. Seeking absolute power over the south, Intef brought major districts like Abu (Elephantine) into his territory. He made alliances with the rulers of Wawat (Nubia). Then, he sent his armies north to seize a sacred city… Episode details: Music and interludes by Keith Zizza www.keithzizza.net. Music and interludes by Jeffrey Goodman www.jeffreygoodman.com. Interludes by Luke Chaos www.chaosmusick.com. Logo image: Intef II, from a stela in the Metropolitan Museum of Art. The History of Egypt Podcast: Website: www.egyptianhistorypodcast.com. Support the show via Patreon www.patreon.com/egyptpodcast. Make a one-time donation via PayPal payments. Select Bibligraphy: M. D. Adams, ‘Community and Society in Egypt in the First Intermediate Period: An Archaeological Investigation of the Abydos Settlement Site', Unpublished PhD. Thesis, University of Michigan (2005). D. Arnold, Gräber des Alten und Mittleren Reiches in El-Tarif (Mainz, 1976). D. D. Baker, Encyclopedia of the Pharaohs Volume I: Predynastic to the Twentieth Dynasty 3300 - 1069 BC (Cairo, 2008). H. Brunner, Die Texte aus den Gräbern der Herakleopolitenzeit von Siut mit Übersetzung und Erläuterungen (Glückstadt, 1937). J. J. Clère and J. Vandier, Textes de la Première Période Intermédiare et de la XIeme Dynastie (Brussels, 1948). J. C. Darnell and D. Darnell, ‘New Inscriptions of the Late First Intermediate Period from the Theban Western Desert and the Beginnings of the Northern Expansion of the Eleventh Dynasty', Journal of Near Eastern Studies 56 (1997), 241--258. W. Ejsmond, ‘The Nubian Mercenaries of Gebelein in Light of Recent Field Research', Journal of Ancient Egyptian Interconnections 14 (2017), 11--13. N. Fields, Soldier of the Pharaoh: Middle Kingdom Egypt 2055--1650 BC (2007). H. G. Fischer, Inscriptions from the Coptite Nome: Dynasties VI-XI (Analecta orientalia 40; Rome, 1964). H. G. Fischer, ‘Provincial Inscriptions of the Heracleopolitan Period', Varia Nova, Egyptian Studies 3 (New York, 1996), 79--90. G. P. Gilbert, Weapons, Warriors, and Warfare in Early Egypt (Oxford, 2004). H. Goedicke, ‘The Inscription of Dmi', Journal of Near Eastern Studies 19 (1960), 288--291. W. Grajetzki, The Middle Kingdom of Ancient Egypt (London, 2006 & 2024). R. Landgráfová, It Is My Good Name That You Should Remember: Egyptian Biographical Texts on Middle Kingdom Stelae (Prague, 2011). M. Lichtheim, Ancient Egyptian Literature Volume I: The Old and Middle Kingdoms (Los Angeles, 1973). M. Lichtheim, Ancient Egyptian Autobiographies Chiefly of the Middle Kingdom: A Study and an Anthology (Freiburg, 1988). D. O'Connor, Abydos: Egypt's First Pharaohs and the Cult of Osiris (London, 2009). S. Seidlmayer, ‘The First Intermediate Period (c. 2160--2055 BC)', in I. Shaw (ed.), The Oxford History of Ancient Egypt (Oxford, 2000), 108--136. I. Shaw, Ancient Egyptian Warfare (Oxford, 2019). J. Wegner, ‘The Stela of Idudju-Iker, Foremost-One of the Chiefs of Wawat: New Evidence on the Conquest of Thinis Under Wahankh Antef II', Revue d'égyptologie 68 (2018), 153--209. T. Wilkinson, The Rise and Fall of Ancient Egypt: The History of a Civilisation from 3000 BC to Cleopatra (London, 2010). Learn more about your ad choices. Visit megaphone.fm/adchoices

The first phase is over, and the war is heating up. Around 2055 BCE (approximately), a lord of Waset/Thebes/Luxor named Intef I promotes himself far above the established norms. Sending representatives to treat with the other rulers, Intef nonetheless begins to push his military power further afield. Soon, he begins to isolate and attack the loyalist governors nearby… Episode details: The Qena Bend and locations referenced in this episode. “Godfather” Walz theme by Andrea Giuffredi. “Declare Independence” by Björk, instrumental version. Music and interludes by Keith Zizza www.keithzizza.net. Music and interludes by Luke Chaos www.chaosmusick.com. The History of Egypt Podcast: Website: www.egyptianhistorypodcast.com. Support the show via Patreon www.patreon.com/egyptpodcast. Make a one-time donation via PayPal payments. Select Bibliography: D. D. Baker, Encyclopedia of the Pharaohs Volume I: Predynastic to the Twentieth Dynasty 3300 - 1069 BC (2008). E. Brovarski, ‘Overseers of Upper Egypt in the Old to Middle Kingdoms', Zeitschrift für ägyptische Sprache und Altertumskunde 140 (2013), 91—111. Available online. J. J. Clère and J. Vandier, Textes de la Première Période Intermédiare et de la XIeme Dynastie (1948). J. C. Darnell, Theban Desert Road Survey in the Egyptian Western Desert, I: Gebel Tjauti Rock Inscriptions 1-45 and Wadi el-Hôl Rock Inscriptions 1-45 (2002). J. C. Darnell and D. Darnell, ‘New Inscriptions of the Late First Intermediate Period from the Theban Western Desert and the Beginnings of the Northern Expansion of the Eleventh Dynasty', Journal of Near Eastern Studies 56 (1997), 241—258. JSTOR. A. E. Demidchik, ‘The History of the Heracleopolitan Kings' Domain', in H.-W. Fischer-Elfert and R. B. Parkinson (eds), Studies on the Middle Kingdom in Memory of Detlef Franke (2013), 93—106. Online. H. G. Fischer, Inscriptions from the Coptite Nome: Dynasties VI-XI (1964). H. G. Fischer, Dendera in the Third Millennium BC Down to the Theban Domination of Upper Egypt (1968). W. Grajetzki, The Middle Kingdom of Ancient Egypt (2006 & 2024). R. J. Leprohon, The Great Name: Ancient Egyptian Royal Titulary (2013). M. Lichtheim, Ancient Egyptian Literature Volume I: The Old and Middle Kingdoms (1973). S. Seidlmayer, ‘The First Intermediate Period (c. 2160--2055 BC)', in I. Shaw (ed.), The Oxford History of Ancient Egypt (2000), 108—136. N. Strudwick, Texts from the Pyramid Age (2005). T. Wilkinson, The Rise and Fall of Ancient Egypt: The History of a Civilisation from 3000 BC to Cleopatra (2010). T. Wilkinson, Lives of the Ancient Egyptians (2019). H. Willems, ‘The First Intermediate Period and the Middle Kingdom', in A. B. Lloyd (ed.), A Companion to Ancient Egypt, 1 (2010), 81—100. Learn more about your ad choices. Visit megaphone.fm/adchoices

An excavation on an old film set, an ancient evil prisoner unleashed, and a genuinely good premise. In this episode, we examine the film Sands of Oblivion (2007). Patreon: https://www.patreon.com/MummyMoviePodcast Email: mummymoviepodcast@gmail.com BibliographyAllen, T. G. (1958). The Egyptian Coffin Texts. VI. Texts of Spells 472-786. Journal of Near Eastern Studies, 17(2), 146-190. Assmann, J. (2011). Death and salvation in ancient Egypt. Cornell University Press. Beinlich-Seeber, C. (1976). Untersuchungen zur Darstellung des Totengerichts im alten Ägypten (Vol. 3500). Deutscher Kunstverlag. DuQuesne, T. (2001). Concealing and revealing: The problem of ritual masking in ancient Egypt. Discussions in Egyptology, 51, 5-32. Ikram, S. (2010). Mummification. UCLA Encyclopedia of Egyptology, 1(1). Retrieved from https://escholarship.org/uc/item/0z4d4zr4 Ikram, S. (2015). Death and burial in ancient Egypt. American University in Cairo Press. IMDB. (2024). Sands of Oblivion. Retrieved from https://www.imdb.com/?ref_=nv_home Newell, C. (2022). The significance of Anubis as seen in coffin texts (Doctoral dissertation, Macquarie University). Macquarie University ResearchOnline. Retrieved from http://hdl.handle.net/1959.14/1267890 Taylor, J. H. (2001). Death and the afterlife in ancient Egypt. University of Chicago Press. Troy, L. (1993). Creating a god: The mummification ritual. The Bulletin of the Australian Centre for Egyptology, 4, 55-82. Zandee, J. (1960). Death as an enemy: According to ancient Egyptian conceptions (Vol. 5). Brill Archive. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

In today's episode, my guest Ayeda Husain sheds light on Rumi's poetic genius and the heart-awakening practices of Sufism, including whirling and chanting, aimed at emptying oneself of ego to become a vessel for divine inspiration.We also explore the origins of tarot and how Ayeda's creation, “The Sufi Tarot” card deck, beautifully integrates Eastern and Western wisdom, crafted with love and spiritual intent.Discover the transformative journey of the soul represented through these cards and learn how Sufi practices can guide us in dealing with difficult emotions and embracing an open heart.This episode is a soulful blend of ancient wisdom and heartfelt practices that promise to bring you closer to the divine essence within us all.Linda's Website Global Wellness EducationSign up for L.OV.E newsLETTERSAbout our GuestAyeda Husain is a senior teacher and representative of the Inayatiyya Sufi Order. With a double master's in Journalism and Near Eastern Studies from NYU, she specializes in Sufism and teaches Sufi meditation, chanting, and philosophy, focusing on Rumi's poetry for healing and growth.Ayeda has led Sufi centers in Lahore, Pakistan; Dubai; and Oakville, Ontario. She has conducted Sufi retreats globally, taught meditation to Buddhist monks in Tokyo, and been invited to the United Nations as a spiritual leader.She is the author of the Amazon bestseller, The Sufi Tarot.Purchase The Sufi Tarot on Amazon www.thesufitarot.comwww.instagram.com/thesufitarotAbout Linda:Have you ever battled overwhelming anxiety, fear, self-limiting beliefs, soul fatigue or stress? It can leave you feeling so lonely and helpless. We've all been taught how to be courageous when we face physical threats but when it comes to matters of the heart and soul we are often left to learn, "the hard way."As a school teacher for over 30+ years, struggling with these very issues, my doctor suggested anti-anxiety medication but that didn't resonate with me so I sought the healing arts. I expanding my teaching skills and became a yoga, meditation, mindfulness, reiki and sound healer to step into my power and own my impact. A Call for Love will teach you how to find the courage to hold space for your fears and tears. To learn how to love and respect yourself and others more deeply. My mission is to guide you on your journey. I believe we can help transform the world around us by choosing love. If you don't love yourself, how can you love anyone else? Join a call for love. Website - Global Wellness Education LinksThank you for...

Kelsi chats with the Reverend Jacob Smith about the authority of Scripture - how we define it and what it means for us - both Christian and non-Christian. Jacob works to define Scripture as authoritative not because it's a handbook for better living, but because it reveals Christ crucified for your sins. The two chat about Jacob's background, how he came into ministry, and the role evidential and legal apologetics have played for him personally, and end on the comfort that comes from proclaiming a good news and truth that's success isn't dependent on us as it's messengers. The Reverend Jacob Smith is the Rector of Calvary - St. George. Jake was born on the Navajo Reservation and was raised in Yuma, Arizona. He graduated from the University of Arizona in 2000 with a BA in History, with an emphasis in Near Eastern Studies. He received his M. Div from Trinity Episcopal in May, 2006. Jacob was ordained to the diaconate on June 3, 2006 in the Episcopal Diocese of San Diego, and ordained a presbyter at Calvary Church on December 3, 2006. Show Notes: ⁠Support 1517⁠ ⁠1517 Podcasts⁠ ⁠The 1517 Podcast Network on Apple Podcasts⁠ ⁠1517 on Youtube⁠ More from Kelsi: ⁠Kelsi Klembara⁠ ⁠ Follow Kelsi on Instagram⁠ ⁠Follow Kelsi on Twitter⁠ ⁠Kelsi's Newsletter⁠ Subscribe to the Show: ⁠Apple Podcasts⁠ Spotify⁠ ⁠Youtube⁠ More from Jacob and the episode: HWSS NWA talk Jacob's podcast, Same Old Song Alan Noble's article, "Let the Cultural Christians Come unto Jesus"

In this episode, Xavier Bonilla has a conversation with Michael Cook about the history of the Muslim world. They discuss Islamic civilization from origins to modernity, early antecedents before Islam, genesis of Islam, and the Prophet Muhammad and his creation of a monotheistic religion and state. They discuss succession after the death of Muhammad and the caliphate, the Umayyid dynasty, the Abbasid dynasty, and how important Islam and the Arabic language were for an Islamic civilization. They talk about the origin of the Turks, Bilga Qaghan, Turks being pagan and interacting with Islam, and the three ways the Turks spread out of the Steppe. They discuss the Mongols and their relationship with Islam, the Seljuk dynasty, the Safawid dynasty and the impact of Shiism. They also talk about the Ottoman Empire and their administration and integration of other cultures. They discuss the spread of Islam into India by conquest and merchants, Islam in Southeast Asia and around the Indian Ocean, Sahara and central Africa, and conflict between Christians and Muslims in Ethiopia. They also discuss Arab identity, Islam's spread through conquest, Islam juxtaposed with other religions and cultures, Islam in the modern period, future of Islam, and many other topics. Michael Cook is the Class of 1943 University Professor of Near Eastern Studies at Princeton University. He was educated at Cambridge studying English and European history and learned Turkish and Persian. He was also educated at the School of Oriental and African Studies in the University of London, emphasizing research into Ottoman population history in the fifteenth and sixteenth centuries. He spent many years teaching and researching Islamic history at the School of Oriental and African Studies. He is the author of numerous books, including the most recent book, A History of the Muslim World: From its Origins to the Dawn of Modernity. Get full access to Converging Dialogues at convergingdialogues.substack.com/subscribe

* Israel's New Air War in the West Bank Kills Rising Number of Palestinian Children; Catherine Cartier, a journalist pursuing an MA in Global Journalism & Near Eastern Studies at NYU; Producer: Scott Harris. * Fossil Fuel Industry Working to Further Criminalize Climate Protests Against Oil and Gas Projects; Emily Sanders, Senior Reporter with ExxonKnews.org; Producer: Melinda Tuhus. * SCOTUS Scandals and Blatant Corruption Demand Urgent Reform; John Bonifaz, Co-founder and President of the group Free Speech For People; Producer: Scott Harris.

Dr. Alexander Joffe is an archeologist and historian with an expertise in Near Eastern Studies. Jeff and Alex have a free flowing conversation where they discuss topics ranging from 'who are the Palestinian people?' to 'the meaning of life.' Alex Joffe co-hosts the podcast; This Week in the Ancient Near East

Episode: Kyle Keimer and Chris McKinny speak with Jeff Chadwick, Jerusalem Center Professor of Archaeology and Near Eastern Studies at BYU about his excavations at biblical Hebron (Tell er-Rumeide). Youtube Link - https://youtu.be/ovhfNwdcabQ Guest: Dr. Jeffrey R. Chadwick serves at BYU as Jerusalem Center Professor of Archaeology and Near Eastern Studies, and also as Religious Education Professor of Church History and Jewish Studies (in the Department of Church History and Doctrine). Dr. Chadwick has also researched, surveyed, and excavated at several historical and biblical sites in Israel, including Jerusalem and Hebron (Tell er-Rumeide) in the 1980s, Ekron (Tel Miqne) in the 1990s, and at Gath of the Philistines (Tell es-Safi) since 2001 and for the last twenty years. He is currently senior field archaeologist with the Tell es-Safi/Gath Archaeological Project in Israel (Aren M. Maeir, Bar-Ilan University, Project Director), where he directs excavations in Area F in the "upper city" and in Area D in the "lower city" of the ancient Philistine capital city. He is also director of the American Expedition to Hebron (AEH) Publication Project and associate member of the original AEH excavation staff. He has served as a member of the board of trustees of the American Schools of Oriental Research (ASOR) and is a senior fellow at the W. F. Albright Institute of Archaeological Research in Jerusalem. He is the author of three books, editor of a fourth, and has published more than seventy academic articles, chapters, and studies. (from the BYU website) Hosts: Chris McKinny and Kyle Keimer Give: Visit our Donate Page if you want to help Biblical World and OnScript continue by becoming a regular donor. Image Attribution: By eman - Own work, Public Domain, https://commons.wikimedia.org/w/index.php?curid=1839054  

What's the deal? We explore the Pyramid Texts' meaning, as well as their origins and scholarship. The Osiris achieves his apotheosis. Having awakened from death and received his offerings (or taken them by force), Unas now prepares to enter the sky at last. We add more protections and defeat more enemies (including a dramatic appearance from the fearsome Mafdet). Then, Unas meets the oldest of primeval gods, sails the milky way, and hears the lamentations of his enemies' women… Episode topics: Meaning 01:15. Rituals 03:54 Afterlife geography 17:05. Origins 20:16. Arrangement / Structure 29:00. Conclusion 37:25 Includes passages in English translation and ancient Egyptian. Date: c.2320 BCE. Support the show via Patreon www.patreon.com/egyptpodcast. Make a one-time donation via PayPal payments.  Intro music by Jeffrey Goodman, “Lament of Isis and Nephthys,” Ancient Egyptian Music II. Interludes by Keith Zizza, Children of the Nile. Select bibliography: Pyramid Texts in translation: https://pyramidtextsonline.com/translation.html. J. P. Allen, The Ancient Egyptian Pyramid Texts (2nd edn, 2015). First edition (2005) available in Open Access via Archive.org. J. P. Allen, A Grammar of the Ancient Egyptian Pyramid Texts Volume I: Unis (2017). Available via the publisher, and major online retailers. R. Bertrand, Las Textes de la Pyramid d'Ounas (2004). Available via the publisher. W. M. Davis, ‘The Ascension-Myth in the Pyramid Texts', Journal of Near Eastern Studies 36 (1977), 161—179. JSTOR. J. Hellum, ‘The Presence of Myth in the Pyramid Texts', Unpublished PhD. Thesis, University of Toronto (2001). Online. J. Hellum, ‘Toward an Understanding of the Use of Myth in the Pyramid Texts', Studien zur Altägyptischen Kultur 43 (2014), 123—142. Academia.edu. H.-J. Klimkeit, ‘Spatial Orientation in Mythical Thinking as Exemplified in Ancient Egypt: Considerations toward a Geography of Religions', History of Religions 14 (1975), 266—281. JSTOR. A. J. Morales, ‘The Transmission of the Pyramid Texts into the Middle Kingdom: Philological Aspects of a Continuous Tradition in Egyptian Mortuary Literature', Unpublished PhD. Thesis, University of Pennsylvania (2013). Academia.edu. D. Stewart, ‘The Myth of Osiris in the Ancient Egyptian Pyramid Texts', Unpublished PhD. Thesis, Monash University (2014). Online. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, Xavier Bonilla has a dialogue with Cole Bunzel about the Islamic branch of Wahhābism. They talk about the current landscape of Wahhābism, extreme and non-extreme uses of Wahhābism and some of the differences between terrorists groups that use Wahhābism. They discuss Ibn Abd al-Wahhab and how he started a movement, modeling himself after the Prophet Muhammad, being against polytheism and the cult of saints, and why Wahhābism was designed to be aggressive. They discuss the critics of Wahhābism, role of Sufism, major doctrines, three Saudi states, legacy of Wahhābism, and many other topics. Cole Bunzel is a historian and fellow at the Hoover Institution, Stanford University. He studies the history and contemporary affairs of the Islamic Middle East, with a particular focus on violent Islamism and the Arabian Peninsula. He has his MA in international relations from the Johns Hopkins School of Advanced International Studies and his BA and PhD in Near Eastern Studies from Princeton University. He has been a research fellow in Islamic law and civilization at the Yale Law School, and is a nonresident fellow at the George Washington University Program on Extremism. He is the editor of the blog Jihadica and has written widely on the ideology of Sunni jihadism, including his most recent book, Wahhābism: The History of A Militant Islamic Movement. Twitter: @colebunzel Get full access to Converging Dialogues at convergingdialogues.substack.com/subscribe

Ali Khamenei, Iran's longtime ruler, saw the possibility of normalization between Israel and Saudi Arabia as a threat to his hegemonic ambitions. On Oct. 7, Hamas, one of Tehran's proxies, invaded Israel and committed multiple acts of barbarism. That sparked a war and froze prospects for a new Saudi-Israeli relationship.  However, The Wall Street Journal reports that Washington is pushing for a “long-shot diplomatic deal” – one in which Israeli Prime Minister Benjamin Netanyahu would “accept a new commitment to Palestinian statehood” in exchange for diplomatic recognition of Israel by Saudi Arabia. What else would have to be in such a deal? Can it happen while the war in Gaza is ongoing? Do the Saudis secretly want Israel to enter Rafah and finish off Hamas? To discuss the current state of diplomatic and kinetic play, host Cliff May is joined by Mark Dubowitz, FDD's Chief Executive; and Bernard Haykel, Professor of Near Eastern Studies at Princeton University and a leading expert on Saudi Arabia.

Ali Khamenei, Iran's longtime ruler, saw the possibility of normalization between Israel and Saudi Arabia as a threat to his hegemonic ambitions. On Oct. 7, Hamas, one of Tehran's proxies, invaded Israel and committed multiple acts of barbarism. That sparked a war and froze prospects for a new Saudi-Israeli relationship.  However, The Wall Street Journal reports that Washington is pushing for a “long-shot diplomatic deal” – one in which Israeli Prime Minister Benjamin Netanyahu would “accept a new commitment to Palestinian statehood” in exchange for diplomatic recognition of Israel by Saudi Arabia. What else would have to be in such a deal? Can it happen while the war in Gaza is ongoing? Do the Saudis secretly want Israel to enter Rafah and finish off Hamas? To discuss the current state of diplomatic and kinetic play, host Cliff May is joined by Mark Dubowitz, FDD's Chief Executive; and Bernard Haykel, Professor of Near Eastern Studies at Princeton University and a leading expert on Saudi Arabia.

Zach is a Jewish historian of Palestine who received his Ph.D in Near Eastern Studies from Princeton University. He grew up in a very Jewish and Zionist environment — he was in Jewish youth groups, went to Jewish summer camp, and studied abroad in Jerusalem. Jews are 0.2% of the global population and anti-Zionist Jews an even smaller percentage, so Zach's perspective and expertise are both unique and urgently needed during this time. Zach provides ample historical context on Palestine and Israel and points to the fact that for much of history, Jews, Muslims, and Christians lived side by side without problems. We discuss the importance of nomenclature especially when it comes to defining what Palestinian even means. Zach asserts that to want Palestinian liberation is not antisemitic, that we must keep engaging in conversations with those who see things differently, and that the tides are turning.  I am reminded once again that change takes time — years if not decades, and I derive so much hope from people like Zach who are leading the way in teaching us, even as it means clashing with his own community.  Learn more from Zach through his Instagram, Palestine Nexus website, and upcoming Palestine-Israel 101 course.  Please enjoy the scholarly and enlightening — Dr. Zachary Foster.

April 8-14 One of my favorite olive trees in the entire world is inside the walls of the BYU Jerusalem Center for Near Eastern Studies in Jerusalem.  I remember Truman Madsen telling us all about how it was long-lined from a helicopter all the way from the Galilee to the center.  They were concerned about the shock of its journey, but they promptly planted it.  And then it died…at least they thought it did.  We'll tell you all about it.

Jens Heycke was educated in Economics and Near Eastern Studies at the University of Chicago, the London School of Economics, and Princeton University. Since retiring from the tech startup industry, he has worked as an independent researcher and writer on culture and ethnic conflict, conducting field research around the world, from Bosnia to Botswana. The conversation begins with the cultural term “melting pot,” which was a commonly used term in recent American history. Backed by his research, Jens explains why it is harmful to identify people based on race or immutable characteristics. This led to further conversation about the integration of immigrants, affirmative action, identity politics, and more.Midway through the conversation, Peter steelmans claims from Jens's book, Out of the Melting Pot, Into the Fire. The resulting discussion is as fascinating as it is *truly* diverse—Jens pulls data and anecdotes from the 40 countries he visited while researching and writing his book.Watch this episode on YouTube.

Watch the original livestream here: https://youtube.com/live/v8hiG8Wa0oc?feature=shareDr. Josh Bowen  graduated from the Johns Hopkins University in 2017, with a Ph.D. in Assyriology. He wrote his dissertation on the lamentational liturgies of the city of Kiš, and specializes in the Sumerian language. Joshua was awarded the Deutscher Akademischer Austauschdienst (D.A.A.D.) and Fulbright scholarship during the 2014-2015 academic year, allowing him to spend the year in Tubingen, Germany, working with Dr. Konrad Volk on his dissertation project.As well as his Ph.D., Josh holds a B.S. in Religion from Liberty University, a Th.M. in the Old Testament from Capital Bible Seminary, and a M.A. in Near Eastern Studies from the Johns Hopkins University. Prior to entering academia, Joshua was a chaplain in the U.S. Airforce where he also gained an A.A. in Avionics. _______________________________________________________________Find this episode, and others here:Website:www.growingupfundiepodcast.comSpotify:https://open.spotify.com/show/2EHJGf8kGbSV9SRbqsfYKSApple Podcasts:https://podcasts.apple.com/us/podcast/growing-up-fundie/id1602008078Amazon Music:https://music.amazon.com/podcasts/ad6ac91e-c2fb-47d6-8658-df8aed941eac/growing-up-fundiePatreon:https://www.patreon.com/sydneydavisjrjrBuzzsprout Subscriptions:https://www.buzzsprout.com/https://www.buzzsprout.com/1908164/supporters/new1908164/supporters/newYoutube:https://www.youtube.com/channel/UC5QuI5etVfbJoTVAhbRGMkADiscord:https://discord.gg/XQNG4nD5Our Subreddit: https://www.reddit.com/r/GrowingUpFundie/More about the host, Sydney Davis Jr. Jr.sydneydavisjrjr.comThink you might make a great guest, or know someone who would be?Apply for yourself, or nominate someone here:https://docs.google.com/forms/d/e/1FAIpQLSeHiy8KYW38tyKUD6MbFmOwCKdeWVHAbIA9qst1RBQf4rRPXg/viewform?usp=share_linkSupport the show

Antizionist Jewish Historian Zack Foster returns to the show to debunk Zionist propaganda being regurgitated in a viral Newsweek piece. Jen Perelman talks about her decision to run against AIPAC cheerleader Debbie Wasserman Schultz (D-FL) for Congress. Daniel Maté and Katie go over the hasbara of the week. Zachary Foster has a Ph.D in Near Eastern Studies from Princeton University. He is a Fellow at the Rutgers Center for Security, Race and Rights. He runs a digital archive called Palestine Nexus and writes a newsletter called Palestine, in Your Inbox. He is a Jewish American historian of Palestine who was a zionist until he started studying Palestine. Jen Perelman is a former zionist running against the very zionist Debbie Wasserman Schultz (D-FL). She received more than 21,000 votes (nearly 30 percent of the vote) in the 2020 Democratic Party primary. Daniel Maté is a musical theater lyricist, the world's only mental chiropractor, and the co-author of "The Myth Of Normal: Trauma, Illness, and Healing in a Toxic Culture" by Gabor Maté. ***Please support The Katie Halper Show *** For bonus content, exclusive interviews, to support independent media & to help make this program possible, please join us on Patreon - https://www.patreon.com/thekatiehalpershow Get your Katie Halper Show Merch here! https://katiehalper.myspreadshop.com/all Follow Katie on Twitter: @kthalps

Reference this lesson and find out more here: https://evidence4faith.org/portfolio/where-is-mount-sinai/Join us in Israel: https://evidence4faith.org/israel/The Hebrews are now free from Pharaoh's army and headed to Mount Sinai, also called Mount Horeb throughout the Bible. If you search online or in a variety of Bible atlases, you will find a dozen mountains identified as Mount Sinai. Which one is correct? One of the challenges with identifying locations from the past is that names can change, and established traditions can obfuscate actual evidence. Similar to how we identified the most likely candidate for the Red Sea crossing in the previous episode, we will go through the clues from the Bible and compare them to what we find in the field to help identify the most likely place for the Biblical Mount Sinai.Developed & Hosted by Michael Lane. Produced & Edited by Charlotte Fohner.SOURCES/BIBLIOGRAPHY:The Exodus Itinerary Sites Their Location from the Perspective of the Biblical Sources. Michael D. Oblath, 2004.Did the Israelites Cross the Red Sea or the Sea of Reeds? Gly Williams, 2016. Science and the Miracles of the Exodus. Colin Humphreys. “Europhysics News” 2005.The Miracles of he Exodus: A ScientistsDiscovery of the Extraordinary Natural Causes of the Biblical Stories. Colin Humphreys, 2009. The Israelites in Egypt: An Archaeological Outlook on the Biblical Exodus Tradition. Jonathan D. Bless. University of Wisconsin La Cross, 2011.Exegetical and Contextual Facets of Israel's Red Sea Crossin. R. Larry Overstreet, 2003. The Location of the Sea the Israelites Passed Through. Ferdinand O. Regalado, 2002. Gold of the Exodus. Howard Blum, 1998.In Search of the Mountain of God: The Discovery of the Real Mt. Sinai. Robert Cornuke & David Halbrook, 2000.Evidence for an Ancient Egyptian Frontier Canal: The remnants of an artificial waterway discovered in the northeast Nile Delta may have formed part of the barrier called “Shur of Egypt” in ancient texts. Amihai Sneh, Tuvia Weissbrod, & Itamar Perath, “American Scientist”, 1975. The Wadi Tumilat and the “Canal of the Pharaohs”. Carol Redmount, “Journal o Near Eastern Studies”, 1995.The Route of the Exodus from Egypt. George Robinson, 1901. The Lost Sea of the Exodus. Dr. Glen A. Fritz. “Geotech” 2016.The Route of the Exodus, the Location of Mount Sinai and Related Topics. Randall Styx, 2002.Where Did the Red Sea Crossing Take Place? Chrsitopher Eames, 2021.The Sacred Bridge. Anson F. Rainey & Dr. R. Steven Notley, 2005.Histories. Herodotus.Josephus, Jewish Antiquities, Book II.Finding Etham. John Shreier, Biblical Research, August 21, 2019.ADDITIONAL ART, FILM, & PHOTOGRAPHY CREDITS: Stock Music provided by lynnepublishing and SplashStudio /

Reference this lesson and find out more here: https://evidence4faith.org/portfolio/where-is-the-red-sea-crossing/We last left the Hebrews trapped on the beach between the sea and the Egyptian army. There are several locations that have been suggested for the crossing of the Red Sea and it is impossible to get a consensus on where the exact location was. We do have clues from scripture, archaeology, history, and even marine biology and bathymetry, that can help us narrow down the most likely place this event could have happened. This video looks at those clues and explains why we think the best candidate for the crossing is at Nuweiba Beach in the Gulf of Aqaba.Developed & Hosted by Michael Lane. Produced & Edited by Charlotte Fohner.SOURCES/BIBLIOGRAPHY:The Exodus Itinerary Sites Their Location from the Perspective of the Biblical Sources. Michael D. Oblath, 2004.Did the Israelites Cross the Red Sea or the Sea of Reeds? Gly Williams, 2016.Science and the Miracles of the Exodus. Colin Humphreys. “Europhysics News” 2005.The Miracles of the Exodus: A Scientists Discovery of the Extraordinary Natural Causes of the Biblical Stories. Colin Humphreys, 2009.The Israelites in Egypt: An Archaeological Outlook on the Biblical Exodus Tradition. Jonathan D. Bless. University of Wisconsin La Cross, 2011.Exegetical and Contextual Facets of Israel's Red Sea Crossin. R. Larry Overstreet, 2003.The Location of the Sea the Israelites Passed Through. Ferdinand O. Regalado, 2002.Gold of the Exodus. Howard Blum, 1998.In Search of the Mountain of God: The Discovery of the Real Mt. Sinai. Robert Cornuke & David Halbrook, 2000.Evidence for an Ancient Egyptian Frontier Canal: The remnants of an artificial waterway discovered in the northeast Nile Delta may have formed part of the barrier called “Shur of Egypt” in ancient texts. Amihai Sneh, Tuvia Weissbrod, & Itamar Perath, “American Scientist”, 1975.The Wadi Tumilat and the “Canal of the Pharaohs”. Carol Redmount, “Journal o Near Eastern Studies”, 1995.The Route of the Exodus from Egypt. George Robinson, 1901.The Lost Sea of the Exodus. Dr. Glen A. Fritz. “Geotech” 2016.The Route of the Exodus, the Location of Mount Sinai and Related Topics. Randall Styx, 2002.Where Did the Red Sea Crossing Take Place? Chrsitopher Eames, 2021.The Sacred Bridge. Anson F. Rainey & Dr. R. Steven Notley, 2005.The Exodus Revealed: Search for the Red Sea Crossing, Discovery Media Productions, 2001MUSIC CREDITS: Stock Music provided by mv_production, & lynnepublishing / Pond5-------------------------------------------------------------------------------------DONATE: https://evidence4faith.org/give/ WEBSITE: https://evidence4faith.org/NEWSLETTER:

Katie talks to Skaii, a 15 year old Pro Palestine activist about being silenced by her high school; Jewish anti-zionist historian Zachary Foster about Gaza; and journalist Kevin Gosztola about Julian Assange. Skaii is a student at Walter Johnson HS in MCPS. She is a Marxist activist and do public speaking, rallying, and demonstrations for Palestine. Zachary Foster has a Ph.D in Near Eastern Studies from Princeton University. He is a Fellow at the Rutgers Center for Security, Race and Rights. He runs a digital archive called Palestine Nexus and writes a newsletter called Palestine, in Your Inbox. He is a Jewish American historian of Palestine who was a zionist until he started studying Palestine. Zachary talks about how he saw through the propaganda, the dehumanization of Palestinians, how Israel uses starvation as a weapon of war, the history of Hamas and zionism's antisemitism. Zachary explains why Israel doesn't just harm Palestinians but Jews. Kevin Gosztola Curates The Dissenter at http://TheDissenter.org, is the author of “Guilty of Journalism: The Political Case Against Julian Assange," and co-host of the Unauthorized Disclosure podcast. . ***Please support The Katie Halper Show *** For bonus content, exclusive interviews, to support independent media & to help make this program possible, please join us on Patreon - https://www.patreon.com/thekatiehalpershow Get your Katie Halper Show Merch here! https://katiehalper.myspreadshop.com/all Follow Katie on Twitter: @kthalps

On today's show, Dr. Zachary Foster discusses the legal and political ramifications of Western support for genocide. GUEST 1 OVERVIEW: Dr. Zachary Foster holds a Ph.D. in Near Eastern Studies from Princeton University and is a Fellow at the Rutgers Center for Security, Race, and Rights. He operates a digital archive called Palestine Nexus and writes a newsletter called Palestine, in Your Inbox. Website: https://palestinenexus.com/ Twitter/X: @_ZachFoster GUEST 2 OVERVIEW: Kristian James is a content creator and researcher based in the UK. You can find him on Twitter/X at https://twitter.com/21KristianJames.

A new year begins with a familiar story – Middle East turmoil – and two plots twists of late: US forces striking Yemen's Houthi rebels while trying to safeguard Red Sea maritime traffic; and Iran firing missiles in the directions of Pakistan, Iraq, and Syria, which tests western resolve. Joel Rayburn, a Hoover Institution visiting fellow and member of Hoover's Middle East and the Islamic World Working Group, and Bernard Haykel, a Princeton University professor of Near Eastern Studies and noted expert on Yemen, discuss strategic options in the Middle East including how to curb Iranian aggression, strengthening ties with regional allies, and reintroducing the notion of American-led deterrence.  

As it absorbs record numbers of new immigrants, the U.S. faces critical questions: is it better to promote a unifying, shared identity that transcends ethnic differences or to foster a multicultural salad of distinct group identities? Is it better to minimize ethnic distinctions or to accentuate them with diversity initiatives and ethnic preferences? Out of the Melting Pot, Into the Fire takes a global, historical perspective to address these questions, examining how societies, from ancient Rome to modern Rwanda, have dealt with them. It provides essential analysis and data for America and other countries that are contemplating an increasingly multiethnic future. Shermer and Heycke discuss: • melting pots • culture • multiculturalism • identity politics • cancel culture • cultural appropriation • Critical Race Theory • Affirmative Action • why group preferences tend to last forever • human nature and factionalism • how official recognition and group preferences exacerbate group divisiveness • how group identification is fluid and contextual Jens Heycke was educated in Economics and Near Eastern Studies at the University of Chicago, the London School of Economics, and Princeton University. He worked as an executive in several technology startups, including one that created the first Internet mobile phone. Since retiring from high tech, he has worked as an independent researcher and writer on culture and ethnic conflict, conducting field research around the world, from Bosnia to Botswana. He is the author of Out of the Melting Pot, Into the Fire: Multiculturalism in the World's Past and America's Future.

In this episode of the 18Forty Podcast, we talk to Jonathan Gribetz, a Princeton professor and scholar of Near Eastern and Judaic studies, about the history of Israel and Palestine. At a time in which we can feel as if we're all at war, it may be helpful to take a step back and look at the full history between Arabs and Israelis, to gain a deeper understanding of the challenges we face in 2024. Jonathan Gribetz helps us do this. In this episode we discuss:What was discourse between Jews and Arabs like during the infancy of Zionism?When and how did this discussion begin to deteriorate and become often counterproductive?What can a current Ivy League professor teach us about discussing Israel today?Tune in to hear a conversation about how we might seek out the seeds of a reconciliation between the descendants of Isaac and the descendants of Ishmael. Interview begins at 4:50.Jonathan Marc Gribetz is Associate Professor of Near Eastern Studies and Judaic Studies at Princeton University, where he teaches about the history of Jerusalem, Palestine, Israel, and Jewish and Arab nationalisms. He is the author of Defining Neighbors: Religion, Race, and the Early Zionist-Arab Encounter.References:Defining Neighbors: Religion, Race, and the Early Zionist-Arab Encounter by Jonathan Marc Gribetz The Zionist Idea by Arthur HertzbergZionism: An Emotional State by Derek J. Penslar1929: Year Zero of the Arab-Israeli Conflict by Hillel Cohen Arabs and Israelis: Conflict and Peacemaking in the Middle East by Abdel Monem Said Aly, Shai Feldman, and Khalil ShikakiClima TwinsTime and Difference in Rabbinic Judaism by Sarit Kattan Gribetz Genesis 15:15

With the growing number of labor disputes and strikes around the world, Kara and Jordan delve into how labor was organized and issues were settled in ancient Egypt. This is part two of a two-part episode. Listen to Part I here.Also read Jordan's companion post to this episode, Fashion and Hidden Labor in the Ancient World. Sources:* Papyrus Stories- The First Recorded Strike in History* Turin Strike Papyrus* Edgerton, William F. “The Strikes in Ramses III's Twenty-Ninth Year.” Journal of Near Eastern Studies, vol. 10, no. 3, 1951, pp. 137–45. JSTOR, http://www.jstor.org/stable/542285. Accessed 11 Dec. 2023.* Wente, Edward F. “A Letter of Complaint to the Vizier To.” Journal of Near Eastern Studies, vol. 20, no. 4, 1961, pp. 252–57. JSTOR, http://www.jstor.org/stable/543915. Accessed 11 Dec. 2023. Get full access to Ancient/Now at ancientnow.substack.com/subscribe

Sources:* Papyrus Stories- The First Recorded Strike in History * Turin Strike Papyrus* Edgerton, William F. “The Strikes in Ramses III's Twenty-Ninth Year.” Journal of Near Eastern Studies, vol. 10, no. 3, 1951, pp. 137–45. JSTOR, http://www.jstor.org/stable/542285. Accessed 11 Dec. 2023.* Wente, Edward F. “A Letter of Complaint to the Vizier To.” Journal of Near Eastern Studies, vol. 20, no. 4, 1961, pp. 252–57. JSTOR, http://www.jstor.org/stable/543915. Accessed 11 Dec. 2023. Get full access to Ancient/Now at ancientnow.substack.com/subscribe