Podcasts about Ottoman

The veiling and unveiling of women have been controversial issues in Turkey since the late-Ottoman period. It was with the advent of local campaigns against certain veils in the 1930s, however, that women's dress turned into an issue of national mobilisation in which gender norms would be redefined.  In Anti-Veiling Campaigns in Turkey: State, Society and Gender in the Early Republic (I. B. Tauris, 2022), Sevgi Adak casts light onto the historical context within which the meanings of veiling and unveiling in Turkey were formed. By shifting the focus from the high politics of the elite to the implementation of state policies, the book situates the anti-veiling campaigns as a space where the Kemalist reforms were negotiated, compromised and resisted by societal actors. Using previously unpublished archival material, Adak reveals the intricacies of the Kemalist modernisation process and provides a nuanced reading of the gender order established in the early republic by looking at the various ways women responded to the anti-veiling campaigns. A major contribution to the literature on the social history of modern Turkey, the book provides a complex analysis of these campaigns which goes beyond a simple binary between liberation and oppression. Reuben Silverman is a PhD candidate at University of California, San Diego. 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

Photo: No known restrictions on publication. @Batchelorshow #Ukraine: #Balkans: The tragic Ottoman and Hapsburg empires in the 21st Century.  Anatol Lieven, Quincy Institute for Responsible Statecraft https://responsiblestatecraft.org/2022/08/10/beware-of-viewing-balkans-as-new-front-in-russian-nato-proxy-war/

The veiling and unveiling of women have been controversial issues in Turkey since the late-Ottoman period. It was with the advent of local campaigns against certain veils in the 1930s, however, that women's dress turned into an issue of national mobilisation in which gender norms would be redefined.  In Anti-Veiling Campaigns in Turkey: State, Society and Gender in the Early Republic (I. B. Tauris, 2022), Sevgi Adak casts light onto the historical context within which the meanings of veiling and unveiling in Turkey were formed. By shifting the focus from the high politics of the elite to the implementation of state policies, the book situates the anti-veiling campaigns as a space where the Kemalist reforms were negotiated, compromised and resisted by societal actors. Using previously unpublished archival material, Adak reveals the intricacies of the Kemalist modernisation process and provides a nuanced reading of the gender order established in the early republic by looking at the various ways women responded to the anti-veiling campaigns. A major contribution to the literature on the social history of modern Turkey, the book provides a complex analysis of these campaigns which goes beyond a simple binary between liberation and oppression. Reuben Silverman is a PhD candidate at University of California, San Diego. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

The veiling and unveiling of women have been controversial issues in Turkey since the late-Ottoman period. It was with the advent of local campaigns against certain veils in the 1930s, however, that women's dress turned into an issue of national mobilisation in which gender norms would be redefined.  In Anti-Veiling Campaigns in Turkey: State, Society and Gender in the Early Republic (I. B. Tauris, 2022), Sevgi Adak casts light onto the historical context within which the meanings of veiling and unveiling in Turkey were formed. By shifting the focus from the high politics of the elite to the implementation of state policies, the book situates the anti-veiling campaigns as a space where the Kemalist reforms were negotiated, compromised and resisted by societal actors. Using previously unpublished archival material, Adak reveals the intricacies of the Kemalist modernisation process and provides a nuanced reading of the gender order established in the early republic by looking at the various ways women responded to the anti-veiling campaigns. A major contribution to the literature on the social history of modern Turkey, the book provides a complex analysis of these campaigns which goes beyond a simple binary between liberation and oppression. Reuben Silverman is a PhD candidate at University of California, San Diego. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The veiling and unveiling of women have been controversial issues in Turkey since the late-Ottoman period. It was with the advent of local campaigns against certain veils in the 1930s, however, that women's dress turned into an issue of national mobilisation in which gender norms would be redefined.  In Anti-Veiling Campaigns in Turkey: State, Society and Gender in the Early Republic (I. B. Tauris, 2022), Sevgi Adak casts light onto the historical context within which the meanings of veiling and unveiling in Turkey were formed. By shifting the focus from the high politics of the elite to the implementation of state policies, the book situates the anti-veiling campaigns as a space where the Kemalist reforms were negotiated, compromised and resisted by societal actors. Using previously unpublished archival material, Adak reveals the intricacies of the Kemalist modernisation process and provides a nuanced reading of the gender order established in the early republic by looking at the various ways women responded to the anti-veiling campaigns. A major contribution to the literature on the social history of modern Turkey, the book provides a complex analysis of these campaigns which goes beyond a simple binary between liberation and oppression. Reuben Silverman is a PhD candidate at University of California, San Diego. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

The veiling and unveiling of women have been controversial issues in Turkey since the late-Ottoman period. It was with the advent of local campaigns against certain veils in the 1930s, however, that women's dress turned into an issue of national mobilisation in which gender norms would be redefined.  In Anti-Veiling Campaigns in Turkey: State, Society and Gender in the Early Republic (I. B. Tauris, 2022), Sevgi Adak casts light onto the historical context within which the meanings of veiling and unveiling in Turkey were formed. By shifting the focus from the high politics of the elite to the implementation of state policies, the book situates the anti-veiling campaigns as a space where the Kemalist reforms were negotiated, compromised and resisted by societal actors. Using previously unpublished archival material, Adak reveals the intricacies of the Kemalist modernisation process and provides a nuanced reading of the gender order established in the early republic by looking at the various ways women responded to the anti-veiling campaigns. A major contribution to the literature on the social history of modern Turkey, the book provides a complex analysis of these campaigns which goes beyond a simple binary between liberation and oppression. Reuben Silverman is a PhD candidate at University of California, San Diego. 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

It's the sixteenth century, and the Ottoman Empire has just defeated the Mamluk Sultanate, conquering Damascus and Cairo, important centers of Arab learning and culture. But how did these two groups–Arabs and “Rumis”, a term used to refer to those living in Anatolia, interact? How did Arabs deal with these powerful upstarts–and how did Rumis try to work with their learned, yet defeated, subjects? Dr. Helen Pfeifer studies one venue where Arabs and Rumis in the Ottoman Empire interacted, learned from each other, and jockeyed for status: the salon. Empire of Salons: Conquest and Community in Early Modern Ottoman Lands (Princeton University Press: 2022) looks at how gatherings of “gentlemen” helped to build Ottoman culture. In this interview, Helen and I talk about the Ottoman Empire, the differences between the Arab and Rumi communities, and what exactly people did in the salon. Dr. Helen Pfeifer is the inaugural university lecturer in early Ottoman history at the University of Cambridge and a fellow of Christ's College. She has an interest in understanding the empire within larger Islamic, European, and global contexts. Her research focuses on issues of empire, cultural exchange, and Islamic devotional practice in the sixteenth and seventeenth centuries. She can be followed on Twitter at @krel7. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Empire of Salons. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

It's the sixteenth century, and the Ottoman Empire has just defeated the Mamluk Sultanate, conquering Damascus and Cairo, important centers of Arab learning and culture. But how did these two groups–Arabs and “Rumis”, a term used to refer to those living in Anatolia, interact? How did Arabs deal with these powerful upstarts–and how did Rumis try to work with their learned, yet defeated, subjects? Dr. Helen Pfeifer studies one venue where Arabs and Rumis in the Ottoman Empire interacted, learned from each other, and jockeyed for status: the salon. Empire of Salons: Conquest and Community in Early Modern Ottoman Lands (Princeton University Press: 2022) looks at how gatherings of “gentlemen” helped to build Ottoman culture. In this interview, Helen and I talk about the Ottoman Empire, the differences between the Arab and Rumi communities, and what exactly people did in the salon. Dr. Helen Pfeifer is the inaugural university lecturer in early Ottoman history at the University of Cambridge and a fellow of Christ's College. She has an interest in understanding the empire within larger Islamic, European, and global contexts. Her research focuses on issues of empire, cultural exchange, and Islamic devotional practice in the sixteenth and seventeenth centuries. She can be followed on Twitter at @krel7. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Empire of Salons. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. 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

It's the sixteenth century, and the Ottoman Empire has just defeated the Mamluk Sultanate, conquering Damascus and Cairo, important centers of Arab learning and culture. But how did these two groups–Arabs and “Rumis”, a term used to refer to those living in Anatolia, interact? How did Arabs deal with these powerful upstarts–and how did Rumis try to work with their learned, yet defeated, subjects? Dr. Helen Pfeifer studies one venue where Arabs and Rumis in the Ottoman Empire interacted, learned from each other, and jockeyed for status: the salon. Empire of Salons: Conquest and Community in Early Modern Ottoman Lands (Princeton University Press: 2022) looks at how gatherings of “gentlemen” helped to build Ottoman culture. In this interview, Helen and I talk about the Ottoman Empire, the differences between the Arab and Rumi communities, and what exactly people did in the salon. Dr. Helen Pfeifer is the inaugural university lecturer in early Ottoman history at the University of Cambridge and a fellow of Christ's College. She has an interest in understanding the empire within larger Islamic, European, and global contexts. Her research focuses on issues of empire, cultural exchange, and Islamic devotional practice in the sixteenth and seventeenth centuries. She can be followed on Twitter at @krel7. You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Empire of Salons. Follow on Facebook or on Twitter at @BookReviewsAsia. Nicholas Gordon is an associate editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. 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

These miniature mansions and luxurious homes were built for the feathered residents of Istanbul. READ MORE IN THE ATLAS: https://www.atlasobscura.com/places/ottoman-bird-palaces

After the death of Alphonse the Magnanimous, his son, Ferdinad, has quite a time managing to hold on to the kingdom of Naples what with revolting Barons, meddling popes and even an Ottoman invasion! Will the poor man ever get any peace and quiet?

In April 1909, two waves of massacres shook the province of Adana, located in the southern Anatolia region of modern-day Turkey, killing more than 20,000 Armenians and 2,000 Muslims. The central Ottoman government failed to prosecute the main culprits, a miscarriage of justice that would have repercussions for years to come. Despite the significance of these events and the extent of violence and destruction, the Adana Massacres are often left out of historical narratives. The Horrors of Adana: Revolution and Violence in the Early Twentieth Century (Stanford UP, 2022) offers one of the first close examinations of these events, analyzing sociopolitical and economic transformations that culminated in a cataclysm of violence. Bedross Der Matossian provides voice and agency to all involved in the massacres—perpetrators, victims, and bystanders. Drawing on primary sources in a dozen languages, he develops an interdisciplinary approach to understand the rumors and emotions, public spheres and humanitarian interventions that together informed this complex event. Ultimately, through consideration of the Adana Massacres in micro-historical detail, this book offers an important macrocosmic understanding of ethnic violence, illuminating how and why ordinary people can become perpetrators. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

In April 1909, two waves of massacres shook the province of Adana, located in the southern Anatolia region of modern-day Turkey, killing more than 20,000 Armenians and 2,000 Muslims. The central Ottoman government failed to prosecute the main culprits, a miscarriage of justice that would have repercussions for years to come. Despite the significance of these events and the extent of violence and destruction, the Adana Massacres are often left out of historical narratives. The Horrors of Adana: Revolution and Violence in the Early Twentieth Century (Stanford UP, 2022) offers one of the first close examinations of these events, analyzing sociopolitical and economic transformations that culminated in a cataclysm of violence. Bedross Der Matossian provides voice and agency to all involved in the massacres—perpetrators, victims, and bystanders. Drawing on primary sources in a dozen languages, he develops an interdisciplinary approach to understand the rumors and emotions, public spheres and humanitarian interventions that together informed this complex event. Ultimately, through consideration of the Adana Massacres in micro-historical detail, this book offers an important macrocosmic understanding of ethnic violence, illuminating how and why ordinary people can become perpetrators. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref 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

In April 1909, two waves of massacres shook the province of Adana, located in the southern Anatolia region of modern-day Turkey, killing more than 20,000 Armenians and 2,000 Muslims. The central Ottoman government failed to prosecute the main culprits, a miscarriage of justice that would have repercussions for years to come. Despite the significance of these events and the extent of violence and destruction, the Adana Massacres are often left out of historical narratives. The Horrors of Adana: Revolution and Violence in the Early Twentieth Century (Stanford UP, 2022) offers one of the first close examinations of these events, analyzing sociopolitical and economic transformations that culminated in a cataclysm of violence. Bedross Der Matossian provides voice and agency to all involved in the massacres—perpetrators, victims, and bystanders. Drawing on primary sources in a dozen languages, he develops an interdisciplinary approach to understand the rumors and emotions, public spheres and humanitarian interventions that together informed this complex event. Ultimately, through consideration of the Adana Massacres in micro-historical detail, this book offers an important macrocosmic understanding of ethnic violence, illuminating how and why ordinary people can become perpetrators. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref 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

In April 1909, two waves of massacres shook the province of Adana, located in the southern Anatolia region of modern-day Turkey, killing more than 20,000 Armenians and 2,000 Muslims. The central Ottoman government failed to prosecute the main culprits, a miscarriage of justice that would have repercussions for years to come. Despite the significance of these events and the extent of violence and destruction, the Adana Massacres are often left out of historical narratives. The Horrors of Adana: Revolution and Violence in the Early Twentieth Century (Stanford UP, 2022) offers one of the first close examinations of these events, analyzing sociopolitical and economic transformations that culminated in a cataclysm of violence. Bedross Der Matossian provides voice and agency to all involved in the massacres—perpetrators, victims, and bystanders. Drawing on primary sources in a dozen languages, he develops an interdisciplinary approach to understand the rumors and emotions, public spheres and humanitarian interventions that together informed this complex event. Ultimately, through consideration of the Adana Massacres in micro-historical detail, this book offers an important macrocosmic understanding of ethnic violence, illuminating how and why ordinary people can become perpetrators. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Listen to the premiere episode of a new limited narrative series from American Jewish Committee (AJC): The Forgotten Exodus. Each Monday, for the next six weeks, AJC will release a new episode of The Forgotten Exodus, the first-ever narrative podcast series to focus exclusively on Mizrahi and Sephardic Jews. This week's episode focuses on Jews from Iraq. If you like what you hear, use the link below to subscribe before the next episode drops on August 8. Who are the Jews of Iraq? Why did they leave? And why do so many Iraqi Jews, even those born elsewhere, still consider Iraq their home?  Join us to uncover the answers to these questions through the inspiring story of Mizrahi Jewish cartoonist Carol Isaacs' family. Feeling alienated growing up as the only Jew in school from an Arab-majority country, Carol turned her longing for Iraq and the life her family left behind into a gripping graphic memoir, The Wolf of Baghdad.  Meanwhile, Zvi Ben-Dor Benite, professor of History and Middle Eastern and Islamic Studies at New York University, delves into the fascinating, yet the little-known history of Iraqi Jewry, from its roots in the region 2,600 years ago, to the antisemitic riots that led them to seek refuge in Israel, England, and the U.S. ____ Show Notes: Sign up to receive podcast updates here. Learn more about The Forgotten Exodus here.  Song credits: Thanks to Carol Isaacs and her band 3yin for permission to use The Wolf of Bagdad soundtrack. Portions of the following tracks can be heard throughout the episode:  01 Dhikrayyat (al Qasabji)  02 Muqaddima Hijaz (trad)  03 Che Mali Wali (pt 1) (trad) 05 Fog el Nakhal (trad)  11 Balini-b Balwa (trad)  12 Al Effendi (al Kuwaiti)  14 Dililol (trad)  15 Che Mail Wali (pt 2) (trad)  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. ____ Episode Transcript: CAROL ISAACS: A lot of businesses were trashed, houses were burnt. It was an awful time. And that was a kind of time when the Jews of Iraq had started to think, ‘Well, maybe this isn't our homeland after all.' MANYA BRACHEAR PASHMAN: Welcome to the premiere of the first ever podcast series devoted exclusively to an overlooked episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. Some fled antisemitism, mistreatment, and pogroms that sparked a refugee crisis like no other, as persecuted Jewish communities poured from numerous directions.  Others sought opportunities for their families or followed the calling to help create a Jewish state. In Israel, America, Italy, wherever they landed, these Jews forged new lives for themselves and future generations. This series explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. Each week, we will share the history of one Jewish family with roots in the Arab world. Each account is personal and different. Some include painful memories or elegies for what could've been. Others pay homage to the conviction of their ancestors to seek a life where they were wanted. To ground each episode, we rely on a scholar to untangle the complexities. Some of these stories have never been told because they wished to leave the past in the past. For those of you who, like me, before this project began, never read this chapter in Jewish history, we hope you find this series enlightening. And for those who felt ignored for so many decades, we hope these stories honor your families' legacies. Join us as we explore stories of courage, perseverance, and resilience.  I'm your host, Manya Brachear Pashman, and this is The Forgotten Exodus.   Today's episode: Leaving Iraq.   CAROL: All my life, I've lived in two worlds – one inside the family home, which is a very Jewish world, obviously, but also tinged with Iraqi customs like Iraqi food, a language we spoke—Judeo Arabic. So, I've always known that I'm not just British. I've lived in these two worlds, the one at home, and then the one at school. And then later on at work, which was very English. I went to a terribly English school, for example, there were about a thousand girls. Of those thousand girls, 30 were Jewish, and I was the only Mizrahi, the only non-European Jew. So, there's always been that knowing that I'm not quite fitting into boxes. Do you know what I mean? But I never quite knew which box I fit into. MANYA: Carol Isaacs makes her living illustrating the zeitgeists of our time, poking fun at the irony all around us, reminding us of our common quirks. And she fits it all into a tiny box. You might not know Carol by her given name, but you've probably seen her pen name, scrawled in the corner of her cartoons published by The New Yorker and Spectator magazines: TS McCoy, or The Surreal McCoy.  Carol is homesick for a home she never knew. Born and raised Jewish in London, she grew up hearing stories of her parents' life in Baghdad. How her family members learned to swim in the Tigris River using the bark of palm trees as life preservers, how they shopped in the city sooks for dates to bake b'ab'e b'tamer.  Millions of Jews have called Iraq home for more than 2,600 years, including many of their children and grandchildren who have never been there, but long to go. Like Carol, they were raised with indelible stories of daily life in Mosul, Basra, Baghdad – Jewish life that ceased to exist because it ceased to be safe. CAROL: My mother remembered sitting with her mother and her grandmother and all the family in the cellar, going through every single grain of rice for chometz. Now, if you imagine that there were eight days of Passover, I don't know 10, 12 people in the household, plus guests, they ate rice at least twice a day. You can imagine how much rice you'd have to go through. So little things like that, you know, that would give you a window into another world completely, that they remembered with so much fondness.  And it's been like that all my life. I've had this nostalgia for this, this place that my parents used to . . . now and again they'd talk about it, this place that I've never visited and I've never known. But it would be wonderful to go and just smell the same air that my ancestors smelled, you know, walk around the same streets in the Jewish Quarter. The houses are still there, the old Jewish Quarter. They're a bit run down. Well, very run down. MANYA: Carol turned her longing for Iraq and the life her family left behind into a graphic memoir and animated film called The Wolf of Baghdad. Think Art Spiegelman's Maus, the graphic novel about the Holocaust, but for Jews in Iraq who on the holiday of Shavuot in 1941 suffered through a brutal pogrom known as the Farhud, followed by decades of persecution, and ultimately, expulsion. Her research for the book involved conversations with family members who had never spoken about the violence and hatred they witnessed. They had left it in the past and now looked toward the future. There's no dialogue in the book either. The story arc simply follows the memories. CAROL: They wanted to look forward. So, it was really gratifying that they did tell me these things. ‘Cause when my parents came, for example, they came to the UK, it was very much ‘Look forward. We are British now.' My father was the quintessential city gent. He'd go to the office every day in the city of London with his pinstriped suit, and a rose plucked from the front garden, you know, a copy of The Guardian newspaper under his arm. He was British. We listened to classical music. We didn't listen to the music of my heritage. It was all Western music in the house. MANYA: But her father's Muslim and Christian business associates in Iraq visited regularly, as long as they could safely travel.    CAROL: On a Sunday, every month, our house would turn into little Baghdad. They would come and my mother would feed them these delicacies that she spent all week making and they'd sit and they'd talk. MANYA: As Carol said, she had heard only fond memories throughout her childhood because for millennia, Jews in Iraq lived in harmony with their Muslim and Christian neighbors.  CAROL: Jews have always lived in Mesopotamia, lived generally quite well. There was always the dimmi status, which is a status given to minorities. For example, they had to pay a certain tax, had to wear certain clothing. Sometimes, they weren't allowed to build houses higher than their neighbor, because they weren't allowed to be above their neighbor. They couldn't ride a horse, for example, Jews. I mean, small little rules, that you were never quite accorded full status. But then when the Brits arrived in 1917, things became a bit easier. MANYA: But 20-some years later, life for Jews took a turn for the worse. That sudden and dramatic turning point in 1941 was called The Farhud. ZVI BEN-DOR BENITE: Jews have been living in Iraq for thousands of years. If we start with the Farhud, we are starting in the middle of the story, in fact, in the middle of the end.” MANYA: That's Zvi Ben-Dor Benite, a professor of history and Middle Eastern and Islamic Studies at New York University. The son of Iraqi Jewish parents who migrated to Israel in the early 1950s, he carries in his imagination maps of old Jewish neighborhoods in Mosul and Baghdad, etched by his parents' stories of life in the old country. He shares Carol's longing to walk those same streets one day.  ZVI: Iraqis, even those who were born in Israel, still self-identify as Iraqis and still consider that home to a certain extent – an imaginary home, but home. And you can say the same thing, and even more so, for people who were born there and lived there at the time. So here's the thing: if I go there, I would be considering myself a returnee. But it would be my first time. MANYA: As a Jew, Zvi knows the chances of his returning are slim. To this day, Iraq remains the only Arab country that has never signed a ceasefire with Israel since Arab nations declared war on the Jewish state upon its creation in 1948. Jews are not safe there. Really, no one has been for a while. The dictatorship of Saddam Hussein, ISIS, and general civil unrest have made modern-day Iraq dangerous for decades. The region is simply unstable. The centuries leading up to the Farhud in 1941 were no different. The territory originally known as Mesopotamia flipped from empire to empire, including Babylonian, Mongol, Safavids, Ottoman, British. Just to name a few. But during those centuries, Iraq was historically diverse – home to Muslims, Jews, Assyrian Christians. Yes, Jews were a minority and faced some limitations. But that didn't change the fact that they loved the place they called home.  ZVI: We zoom in on the Farhud because it is a relatively unique event. Jews in Iraq were highly integrated, certainly those who lived in the big cities and certainly those who lived in Baghdad. Few reasons to talk about this integration. First of all, they spoke Arabic. Second of all, they participated in the Iraqi transition to modernity. In many ways, the Jewish community even spearheaded Iraqi society's transition into modernity. Of course, you know, being a minority, it means that not everything is rosy, and I'm not in any way trying to make it as a rosy situation. But if you compare it to the experiences of European Jews, certainly Europeans in the Pale of Settlement or in Eastern Europe, it's a much lovelier situation. Many Jews participate in Iraqi politics in different ways. Many Jews joined the Communist Party, in fact, lead the Communist Party to a certain extent. Others join different parties that highly identify in terms of Iraqi nationalism. MANYA: Very few Iraqi Jews identified with the modern Zionist movement, a Jewish nationalist movement to establish a state on the ancestral homeland of the Jews, then known as Palestine. Still, Iraqi Jews were not immune from Arab hostility toward the notion of Jewish self-determination. Adding to that tension: the Nazi propaganda that poured out of the German embassy in Baghdad.  CAROL: Mein Kampf was translated into Arabic and published in all the newspapers there. There were broadcasts coming from Radio Berlin, in Arabic, politicizing Islam and generally manipulating certain texts from the Quran, to show that Jews were the enemies of Islam. So, there was this constant drip, drip of antisemitism. ZVI: Another factor is, of course, the British. There is an anti-British government in Baghdad at the time, during the period of someone who went down in history as a Nazi collaborator, Rashid Ali. And Rashid Ali's been removed just before the British retake Iraq. We should remember that basically, even though Iraq is a kind of constitutional monarchy, the British run the show behind the scenes for a very, very long time. So, there is a little bit of a hiatus over several months with Rashid Ali, and then when he is removed, you know, people blame the Jews for that. MANYA: On the afternoon of June 1, 1941, Jews in Baghdad prepared to celebrate the traditional Jewish harvest festival of Shavuot. Violent mobs descended on the celebrants. CAROL: In those two days the mobs ran riot and took it all out on the Jews. We don't, to this day, we don't know how many Jews died. Conservative estimates say about 120. We think it was in the thousands. Certainly, a lot of businesses were trashed, houses were burnt, women raped, mutilated, babies killed. It was an awful time. And that was a kind of time when the Jews of Iraq had started to think, ‘Well, maybe this isn't our homeland after all.' MANYA: The mobs were a fraction of the Iraqi population. Many Muslim residents protected their Jewish neighbors.  CAROL: One of my relations said that during the Farhud, the pogrom, that her neighbors stood guard over their house, Muslim neighbors, and told the mobs that they wouldn't let them in that these people are our family, our friends. They wouldn't let them in. They looked after each other, they protected each other. MANYA: But the climate in Iraq was no longer one in which Jews could thrive. Now they just hoped to survive. In the mid-to-late 40s, Carol's father, who worked for the British army during World War II, left for the United Kingdom and, as the eldest son, began to bring his family out one by one. Then came 1948. Israel declared independence and five Arab nations declared war.  ZVI: So, Iraq sent soldiers to fight as part of the Arab effort in Palestine, and they began to come back in coffins. I mean, there's a sense of defeat. Three deserters, three Iraqi soldiers that deserted the war, and crossed the desert back to Iraq, and they landed up in Mosul on the Eve of Passover in 1949. And they knocked on the door of one of my uncles. And they said, they were hosted by this Jewish family. And they were telling the Jews, who were their hosts that evening, about the war in Palestine, and about what was going on and so on. This is just an isolated case, but the point is that you know, it raises the tension in the population, and it raises the tensions against Jews tenfold. But there's no massive movement of Iraqi Jews, even though the conditions are worsening. In other words, it becomes uneasy for someone to walk in the street as a Jew. There is a certain sense of fear that is going on. And then comes the legal action. MANYA: That legal action, transacted with the state of Israel and facilitated by Zionist operatives, set the most significant exodus in motion. In 1950, the Iraqi government gave its Jewish citizens a choice. Renounce their Iraqi citizenship, take only what fits in a suitcase, and board a flight to Israel, or stay and face an uncertain future. The offer expired in a year, meaning those who stayed would no longer be allowed to leave. ZVI: If you're a Jew in Iraq in 1950, you are plunged into a very, very cruel dilemma. First of all, you don't know what the future holds. You do know that the present, after 1948, suggests worsening conditions. There is a sense that, you know, all the Jews are sort of a fifth column. All of them are associated with Zionism, even though you know, the Zionist movement is actually very small. There are certain persecutions of Zionists and communists who are Jews as well. And, you know, there have been mass arrests of them, you know, particularly of the young, younger Jewish population, so you don't know. And then the state comes in and says, ‘Look, you get one year to stay or to leave. If you leave, you leave. If you stay, you're gonna get stuck here.' Now, just think about presenting someone with that dilemma after 1935 and the Nuremberg Laws, after what happened in Europe. MANYA: In all, 120,000 Iraqi Jews leave for Israel over nine months – 90% of Iraqi Jewry. For the ten percent who stayed, they became a weak and endangered minority. Many Iraqis, including the family on Carol's mother's side, eventually escaped to America and England.  CAROL: My mother and my father were separated by a generation. My father was much older, 23 years older than my mother. So, he had a different view of life in Baghdad. When he was around, it was generally very peaceful. The Jews were allowed to live quite, in peace with their neighbors. But with my mother's generation and younger, it was already the beginning – the rot had started to set in. So, she had a different view entirely. CAROL: My grandmother, maternal grandmother, was the last one to come out of our family, to come out of Iraq. She left in ‘63. And my dad managed to get her out. MANYA: After Israel defeated another Arab onslaught in 1967, thousands more fled. ZVI: This was a glorious community, a large community, which was part of the fabric of society for centuries, if not millennia. And then, in one dramatic day, in a very, very short period, it just basically evaporated. And what was left is maybe 10 percent, which may be elite, that decided to risk everything by staying. But even they, at the end, had to leave.  MANYA: Remember, Carol said she was one of 30 Jewish girls at her school, but the only Mizrahi Jew. The term 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: Egypt, Libya, and Morocco. CAROL: It's been interesting. A lot of people didn't even know that there were Jews living in Arab lands. I mean, for all my life, I've been told, ‘Oh, you're Jewish, you speak Yiddish, you come from Poland. You eat smoked salmon and bagels. You say ‘oy vey,' which is great if you do all those things and you do come from Eastern Europe, but I don't. Almost 1 million Jews of Arab lands, nobody knows about what happened to them, that they were ethnically cleansed, removed from their homes, and dispersed across the world. It's our truth. And it's our history and make of it what you will, just add it to other family histories that we know. MANYA: Carol has discovered that even Iraqis did not know of their country's rich Jewish past, nor the fate of its Jewish citizens. Since the animated version of The Wolf of Baghdad premiered at the Israeli and Iraqi embassies in London, accompanied by Carol's accordion and other musicians playing its Judeo-Arabic soundtrack, Iraqis in the audience have been moved to tears.  CAROL: At one Q&A, after we did a performance, one Iraqi gentleman stood up at the front. He was crying. He said, ‘I'm really sorry for what we did to you. I'm so sorry.' And that was immensely moving for me. It was like, well, you know what? We're talking now. It's wonderful. We can sit down together. We can talk in a shared language. We can talk about our shared culture, and we've got more that ties us together than separates us. We've got more in common, right? So, I'm always looking for that, that kind of positive, and so far it's come back to me, multiplied by a million, which has been brilliant. The truth is coming to light, that people know that the Jews of Iraq contributed so much, not just culturally but also socially, in the government too. So, it's this reaching out from Iraq to its lost Jews saying ‘Well where are you? What happened to you? Tell us your story. We want to see where you are. Come back even,' some of them are saying. MANYA: Carol has continued to give a voice to the Jewish refugees of Iraq. Most recently, she has been adapting The Wolf of Baghdad for younger, middle school-aged readers to better understand the story. And high schools in London and Canada have added The Wolf of Baghdad to their history curriculum.  CAROL: Leaving Iraq was called the silent exodus for a reason. We just left quietly and without fuss, and just went and made our lives elsewhere. I do know that life was difficult for them wherever they went, but they just got on with it, like refugees will do everywhere. MANYA: These 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 Carol Isaacs for sharing her family's story and to her band 3yin for the music. Throughout this episode, you have been listening to pieces of the soundtrack from The Wolf of Baghdad motion comic performed by 3yin, a groundbreaking London based band that plays Jewish melodies from the Middle East and North Africa. The soundtrack is available at thesurrealmccoy.com. Atara Lakritz is our producer, CucHuong Do is our production manager. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Sean Savage, Ian Kaplan, and so many of our colleagues, too many to name really, for making this series possible. And extra special thanks to David Harris, who has been a constant champion for making sure these stories do not remain untold. 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/forgottenexodus.  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 to rate us and write a review to help more listeners find us.

Who are the Jews of Iraq? Why did they leave? And why do so many Iraqi Jews, even those born elsewhere, still consider Iraq their home?  The premiere episode of a new limited narrative series from American Jewish Committee (AJC) uncovers the answers to these questions through the inspiring story of Mizrahi Jewish cartoonist Carol Isaacs' family. Feeling alienated growing up as the only Jew in school from an Arab-majority country, Carol turned her longing for Iraq and the life her family left behind into a gripping graphic memoir, The Wolf of Baghdad.  Meanwhile, Zvi Ben-Dor Benite, professor of History and Middle Eastern and Islamic Studies at New York University, delves into the fascinating, yet the little-known history of Iraqi Jewry, from its roots in the region 2,600 years ago, to the antisemitic riots that led them to seek refuge in Israel, England, and the U.S. _________ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits: Thanks to Carol Isaacs and her band 3yin for permission to use The Wolf of Bagdad soundtrack. Portions of the following tracks can be heard throughout the episode:  01 Dhikrayyat (al Qasabji)  02 Muqaddima Hijaz (trad)  03 Che Mali Wali (pt 1) (trad) 05 Fog el Nakhal (trad)  11 Balini-b Balwa (trad)  12 Al Effendi (al Kuwaiti)  14 Dililol (trad)  15 Che Mail Wali (pt 2) (trad)  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. ______ Episode Transcript: CAROL ISAACS: A lot of businesses were trashed, houses were burnt. It was an awful time. And that was a kind of time when the Jews of Iraq had started to think, ‘Well, maybe this isn't our homeland after all.' MANYA BRACHEAR PASHMAN: Welcome to the premiere of the first ever podcast series devoted exclusively to an overlooked episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. Some fled antisemitism, mistreatment, and pogroms that sparked a refugee crisis like no other, as persecuted Jewish communities poured from numerous directions.  Others sought opportunities for their families or followed the calling to help create a Jewish state. In Israel, America, Italy, wherever they landed, these Jews forged new lives for themselves and future generations. This series explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. Each week, we will share the history of one Jewish family with roots in the Arab world. Each account is personal and different. Some include painful memories or elegies for what could've been. Others pay homage to the conviction of their ancestors to seek a life where they were wanted. To ground each episode, we rely on a scholar to untangle the complexities. Some of these stories have never been told because they wished to leave the past in the past. For those of you who, like me, before this project began, never read this chapter in Jewish history, we hope you find this series enlightening. And for those who felt ignored for so many decades, we hope these stories honor your families' legacies. Join us as we explore stories of courage, perseverance, and resilience.  I'm your host, Manya Brachear Pashman, and this is The Forgotten Exodus. Today's episode: Leaving Iraq. CAROL: All my life, I've lived in two worlds – one inside the family home, which is a very Jewish world, obviously, but also tinged with Iraqi customs like Iraqi food, a language we spoke—Judeo Arabic. So, I've always known that I'm not just British. I've lived in these two worlds, the one at home, and then the one at school. And then later on at work, which was very English. I went to a terribly English school, for example, there were about a thousand girls. Of those thousand girls, 30 were Jewish, and I was the only Mizrahi, the only non-European Jew. So, there's always been that knowing that I'm not quite fitting into boxes. Do you know what I mean? But I never quite knew which box I fit into. MANYA: Carol Isaacs makes her living illustrating the zeitgeists of our time, poking fun at the irony all around us, reminding us of our common quirks. And she fits it all into a tiny box. You might not know Carol by her given name, but you've probably seen her pen name, scrawled in the corner of her cartoons published by The New Yorker and Spectator magazines: TS McCoy, or The Surreal McCoy.  Carol is homesick for a home she never knew. Born and raised Jewish in London, she grew up hearing stories of her parents' life in Baghdad. How her family members learned to swim in the Tigris River using the bark of palm trees as life preservers, how they shopped in the city sooks for dates to bake b'ab'e b'tamer.  Millions of Jews have called Iraq home for more than 2,600 years, including many of their children and grandchildren who have never been there, but long to go. Like Carol, they were raised with indelible stories of daily life in Mosul, Basra, Baghdad – Jewish life that ceased to exist because it ceased to be safe. CAROL: My mother remembered sitting with her mother and her grandmother and all the family in the cellar, going through every single grain of rice for chometz. Now, if you imagine that there were eight days of Passover, I don't know 10, 12 people in the household, plus guests, they ate rice at least twice a day. You can imagine how much rice you'd have to go through. So little things like that, you know, that would give you a window into another world completely, that they remembered with so much fondness.  And it's been like that all my life. I've had this nostalgia for this, this place that my parents used to . . . now and again they'd talk about it, this place that I've never visited and I've never known. But it would be wonderful to go and just smell the same air that my ancestors smelled, you know, walk around the same streets in the Jewish Quarter. The houses are still there, the old Jewish Quarter. They're a bit run down. Well, very run down. MANYA: Carol turned her longing for Iraq and the life her family left behind into a graphic memoir and animated film called The Wolf of Baghdad. Think Art Spiegelman's Maus, the graphic novel about the Holocaust, but for Jews in Iraq who on the holiday of Shavuot in 1941 suffered through a brutal pogrom known as the Farhud, followed by decades of persecution, and ultimately, expulsion. Her research for the book involved conversations with family members who had never spoken about the violence and hatred they witnessed. They had left it in the past and now looked toward the future. There's no dialogue in the book either. The story arc simply follows the memories. CAROL: They wanted to look forward. So, it was really gratifying that they did tell me these things. ‘Cause when my parents came, for example, they came to the UK, it was very much ‘Look forward. We are British now.' My father was the quintessential city gent. He'd go to the office every day in the city of London with his pinstriped suit, and a rose plucked from the front garden, you know, a copy of The Guardian newspaper under his arm. He was British. We listened to classical music. We didn't listen to the music of my heritage. It was all Western music in the house. MANYA: But her father's Muslim and Christian business associates in Iraq visited regularly, as long as they could safely travel.    CAROL: On a Sunday, every month, our house would turn into little Baghdad. They would come and my mother would feed them these delicacies that she spent all week making and they'd sit and they'd talk. MANYA: As Carol said, she had heard only fond memories throughout her childhood because for millennia, Jews in Iraq lived in harmony with their Muslim and Christian neighbors.  CAROL: Jews have always lived in Mesopotamia, lived generally quite well. There was always the dimmi status, which is a status given to minorities. For example, they had to pay a certain tax, had to wear certain clothing. Sometimes, they weren't allowed to build houses higher than their neighbor, because they weren't allowed to be above their neighbor. They couldn't ride a horse, for example, Jews. I mean, small little rules, that you were never quite accorded full status. But then when the Brits arrived in 1917, things became a bit easier. MANYA: But 20-some years later, life for Jews took a turn for the worse. That sudden and dramatic turning point in 1941 was called The Farhud. ZVI BEN-DOR BENITE: Jews have been living in Iraq for thousands of years. If we start with the Farhud, we are starting in the middle of the story, in fact, in the middle of the end.” MANYA: That's Zvi Ben-Dor Benite, a professor of history and Middle Eastern and Islamic Studies at New York University. The son of Iraqi Jewish parents who migrated to Israel in the early 1950s, he carries in his imagination maps of old Jewish neighborhoods in Mosul and Baghdad, etched by his parents' stories of life in the old country. He shares Carol's longing to walk those same streets one day.  ZVI: Iraqis, even those who were born in Israel, still self-identify as Iraqis and still consider that home to a certain extent – an imaginary home, but home. And you can say the same thing, and even more so, for people who were born there and lived there at the time. So here's the thing: if I go there, I would be considering myself a returnee. But it would be my first time. MANYA: As a Jew, Zvi knows the chances of his returning are slim. To this day, Iraq remains the only Arab country that has never signed a ceasefire with Israel since Arab nations declared war on the Jewish state upon its creation in 1948. Jews are not safe there. Really, no one has been for a while. The dictatorship of Saddam Hussein, ISIS, and general civil unrest have made modern-day Iraq dangerous for decades. The region is simply unstable. The centuries leading up to the Farhud in 1941 were no different. The territory originally known as Mesopotamia flipped from empire to empire, including Babylonian, Mongol, Safavids, Ottoman, British. Just to name a few. But during those centuries, Iraq was historically diverse – home to Muslims, Jews, Assyrian Christians. Yes, Jews were a minority and faced some limitations. But that didn't change the fact that they loved the place they called home.  ZVI: We zoom in on the Farhud because it is a relatively unique event. Jews in Iraq were highly integrated, certainly those who lived in the big cities and certainly those who lived in Baghdad. Few reasons to talk about this integration. First of all, they spoke Arabic. Second of all, they participated in the Iraqi transition to modernity. In many ways, the Jewish community even spearheaded Iraqi society's transition into modernity. Of course, you know, being a minority, it means that not everything is rosy, and I'm not in any way trying to make it as a rosy situation. But if you compare it to the experiences of European Jews, certainly Europeans in the Pale of Settlement or in Eastern Europe, it's a much lovelier situation. Many Jews participate in Iraqi politics in different ways. Many Jews joined the Communist Party, in fact, lead the Communist Party to a certain extent. Others join different parties that highly identify in terms of Iraqi nationalism. MANYA: Very few Iraqi Jews identified with the modern Zionist movement, a Jewish nationalist movement to establish a state on the ancestral homeland of the Jews, then known as Palestine. Still, Iraqi Jews were not immune from Arab hostility toward the notion of Jewish self-determination. Adding to that tension: the Nazi propaganda that poured out of the German embassy in Baghdad.  CAROL: Mein Kampf was translated into Arabic and published in all the newspapers there. There were broadcasts coming from Radio Berlin, in Arabic, politicizing Islam and generally manipulating certain texts from the Quran, to show that Jews were the enemies of Islam. So, there was this constant drip, drip of antisemitism. ZVI: Another factor is, of course, the British. There is an anti-British government in Baghdad at the time, during the period of someone who went down in history as a Nazi collaborator, Rashid Ali. And Rashid Ali's been removed just before the British retake Iraq. We should remember that basically, even though Iraq is a kind of constitutional monarchy, the British run the show behind the scenes for a very, very long time. So, there is a little bit of a hiatus over several months with Rashid Ali, and then when he is removed, you know, people blame the Jews for that. MANYA: On the afternoon of June 1, 1941, Jews in Baghdad prepared to celebrate the traditional Jewish harvest festival of Shavuot. Violent mobs descended on the celebrants. CAROL: In those two days the mobs ran riot and took it all out on the Jews. We don't, to this day, we don't know how many Jews died. Conservative estimates say about 120. We think it was in the thousands. Certainly, a lot of businesses were trashed, houses were burnt, women raped, mutilated, babies killed. It was an awful time. And that was a kind of time when the Jews of Iraq had started to think, ‘Well, maybe this isn't our homeland after all.' MANYA: The mobs were a fraction of the Iraqi population. Many Muslim residents protected their Jewish neighbors.  CAROL: One of my relations said that during the Farhud, the pogrom, that her neighbors stood guard over their house, Muslim neighbors, and told the mobs that they wouldn't let them in that these people are our family, our friends. They wouldn't let them in. They looked after each other, they protected each other. MANYA: But the climate in Iraq was no longer one in which Jews could thrive. Now they just hoped to survive. In the mid-to-late 40s, Carol's father, who worked for the British army during World War II, left for the United Kingdom and, as the eldest son, began to bring his family out one by one. Then came 1948. Israel declared independence and five Arab nations declared war.  ZVI: So, Iraq sent soldiers to fight as part of the Arab effort in Palestine, and they began to come back in coffins. I mean, there's a sense of defeat. Three deserters, three Iraqi soldiers that deserted the war, and crossed the desert back to Iraq, and they landed up in Mosul on the Eve of Passover in 1949. And they knocked on the door of one of my uncles. And they said, they were hosted by this Jewish family. And they were telling the Jews, who were their hosts that evening, about the war in Palestine, and about what was going on and so on. This is just an isolated case, but the point is that you know, it raises the tension in the population, and it raises the tensions against Jews tenfold. But there's no massive movement of Iraqi Jews, even though the conditions are worsening. In other words, it becomes uneasy for someone to walk in the street as a Jew. There is a certain sense of fear that is going on. And then comes the legal action. MANYA: That legal action, transacted with the state of Israel and facilitated by Zionist operatives, set the most significant exodus in motion. In 1950, the Iraqi government gave its Jewish citizens a choice. Renounce their Iraqi citizenship, take only what fits in a suitcase, and board a flight to Israel, or stay and face an uncertain future. The offer expired in a year, meaning those who stayed would no longer be allowed to leave. ZVI: If you're a Jew in Iraq in 1950, you are plunged into a very, very cruel dilemma. First of all, you don't know what the future holds. You do know that the present, after 1948, suggests worsening conditions. There is a sense that, you know, all the Jews are sort of a fifth column. All of them are associated with Zionism, even though you know, the Zionist movement is actually very small. There are certain persecutions of Zionists and communists who are Jews as well. And, you know, there have been mass arrests of them, you know, particularly of the young, younger Jewish population, so you don't know. And then the state comes in and says, ‘Look, you get one year to stay or to leave. If you leave, you leave. If you stay, you're gonna get stuck here.' Now, just think about presenting someone with that dilemma after 1935 and the Nuremberg Laws, after what happened in Europe. MANYA: In all, 120,000 Iraqi Jews leave for Israel over nine months – 90% of Iraqi Jewry. For the ten percent who stayed, they became a weak and endangered minority. Many Iraqis, including the family on Carol's mother's side, eventually escaped to America and England.  CAROL: My mother and my father were separated by a generation. My father was much older, 23 years older than my mother. So, he had a different view of life in Baghdad. When he was around, it was generally very peaceful. The Jews were allowed to live quite, in peace with their neighbors. But with my mother's generation and younger, it was already the beginning – the rot had started to set in. So, she had a different view entirely. CAROL: My grandmother, maternal grandmother, was the last one to come out of our family, to come out of Iraq. She left in ‘63. And my dad managed to get her out. MANYA: After Israel defeated another Arab onslaught in 1967, thousands more fled. ZVI: This was a glorious community, a large community, which was part of the fabric of society for centuries, if not millennia. And then, in one dramatic day, in a very, very short period, it just basically evaporated. And what was left is maybe 10 percent, which may be elite, that decided to risk everything by staying. But even they, at the end, had to leave.  MANYA: Remember, Carol said she was one of 30 Jewish girls at her school, but the only Mizrahi Jew. The term 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: Egypt, Libya, and Morocco. CAROL: It's been interesting. A lot of people didn't even know that there were Jews living in Arab lands. I mean, for all my life, I've been told, ‘Oh, you're Jewish, you speak Yiddish, you come from Poland. You eat smoked salmon and bagels. You say ‘oy vey,' which is great if you do all those things and you do come from Eastern Europe, but I don't. Almost 1 million Jews of Arab lands, nobody knows about what happened to them, that they were ethnically cleansed, removed from their homes, and dispersed across the world. It's our truth. And it's our history and make of it what you will, just add it to other family histories that we know. MANYA: Carol has discovered that even Iraqis did not know of their country's rich Jewish past, nor the fate of its Jewish citizens. Since the animated version of The Wolf of Baghdad premiered at the Israeli and Iraqi embassies in London, accompanied by Carol's accordion and other musicians playing its Judeo-Arabic soundtrack, Iraqis in the audience have been moved to tears.  CAROL: At one Q&A, after we did a performance, one Iraqi gentleman stood up at the front. He was crying. He said, ‘I'm really sorry for what we did to you. I'm so sorry.' And that was immensely moving for me. It was like, well, you know what? We're talking now. It's wonderful. We can sit down together. We can talk in a shared language. We can talk about our shared culture, and we've got more that ties us together than separates us. We've got more in common, right? So, I'm always looking for that, that kind of positive, and so far it's come back to me, multiplied by a million, which has been brilliant. The truth is coming to light, that people know that the Jews of Iraq contributed so much, not just culturally but also socially, in the government too. So, it's this reaching out from Iraq to its lost Jews saying ‘Well where are you? What happened to you? Tell us your story. We want to see where you are. Come back even,' some of them are saying. MANYA: Carol has continued to give a voice to the Jewish refugees of Iraq. Most recently, she has been adapting The Wolf of Baghdad for younger, middle school-aged readers to better understand the story. And high schools in London and Canada have added The Wolf of Baghdad to their history curriculum.  CAROL: Leaving Iraq was called the silent exodus for a reason. We just left quietly and without fuss, and just went and made our lives elsewhere. I do know that life was difficult for them wherever they went, but they just got on with it, like refugees will do everywhere. MANYA: These 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 Carol Isaacs for sharing her family's story and to her band 3yin for the music. Throughout this episode, you have been listening to pieces of the soundtrack from The Wolf of Baghdad motion comic performed by 3yin, a groundbreaking London based band that plays Jewish melodies from the Middle East and North Africa. The soundtrack is available at thesurrealmccoy.com. Atara Lakritz is our producer, CucHuong Do is our production manager. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Sean Savage, Ian Kaplan, and so many of our colleagues, too many to name really, for making this series possible. And extra special thanks to David Harris, who has been a constant champion for making sure these stories do not remain untold. 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/forgottenexodus.  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 to rate us and write a review to help more listeners find us.  

At the beginning of the 20th century, most of the territory that we call the Middle East- including Syria, Iraq, Israel and Turkey- were part of the Ottoman Empire. The Ottoman alliance w/ Germany and Austria-Hungary during World War I provided Britain and France w/ the opportunity to divide the once-great empire into many states based on European imperial ambitions. In this episode Bob and Ben speak w/ Eugene Rogan to learn more about why the Ottoman Empire was divided, how that process shaped the Middle East, and how this history helps us understand the world today. Dr. Eugene Rogan is a Professor of Modern Middle Eastern History at St Antony's College, University of Oxford. He is author of The Arabs: A History (Penguin, 2009, 3rd edition 2018), which has been translated in 18 languages and was named one of the best books of 2009 by The Economist, The Financial Times, and The Atlantic Monthly. His new book, The Fall of the Ottomans: The Great War in the Middle East, 1914-1920, was published in February 2015. This is a rebroadcast of episode 112 which originally aired on November 19th, 2018. This rebroadcast was edited by Ben Sawyer.

Bismillahir Rahmanir Rahim Sheykh Lokman Efendi Hz giving Jummah Khutbah and teaching us the importance of intention and how the Ottomans with their great intention and piety were given honor by Allah swt. And what intention we should make in these days. naksibendi.us

Bismillahir Rahmanir Rahim Sohbet by Sheykh Lokman Efendi Hz regarding Holy Prophet sws praising the Ottomans just State and governance, the Ottomans great work in bringing the Ummat together and the coming of Hazrati Mahdi a.s. Naksibendi.us

Ngày 19/07/2022, Teheran tổ chức thượng đỉnh ba bên Iran - Nga - Thổ Nhĩ Kỳ, trên nguyên tắc là để bàn về tình hình Syria trong khuôn khổ tiến trình Astana. Nếu như cuộc họp này là dịp để ba nước khẳng định quyết tâm hình thành một trật tự mới đối lập với mô hình của phương Tây, thì theo giới quan sát, « Tam giác Ba Tư » này lại là một trò chơi liên minh phức tạp. « Tam giác Ba Tư » : Ottoman, Ba Tư và Sa hoàng Khi gọi đó là « tam giác Ba Tư », nhật báo Nga Kommersant muốn nhấn mạnh đến tính chất phức tạp của mối quan hệ giữa Nga, Thổ Nhĩ Kỳ và Iran, hiện đang là tâm điểm của mọi biến đổi địa chiến lược của Trung Đông và vùng Trung Á. Luật gia người Pháp gốc Iran, ông Ardavan Amir-Aslani, và cũng là cây bút bình luận về quan hệ quốc tế - địa chính trị Trung Đông, trên trang mạng Atlantico, nhắc lại mối quan hệ ba bên này trên thực tế đã tồn tại gần hai thế kỷ. Đế chế Ottoman và Ba Tư từng kết hợp với nhau để ngăn chặn đà bành trướng của Sa hoàng Nga, nhưng đã bất thành. Trong suốt thế kỷ XIX, Matxcơva đã khiến hai đế chế này bị thất thoát nghiêm trọng nhiều vùng lãnh thổ. Ba Tư lần lượt bị trừng phạt bởi các hiệp ước Gulistan (1813) và Turkmantchaï (1828). Do đó, Thổ Nhĩ Kỳ và Iran đương đại, đều có chung một ký ức đối nghịch về Nga, và một nỗi ngờ vực nào đó trước các tham vọng chiến lược của Nga. Chỉ đến khi Liên Xô sụp đổ năm 1991, thế cân bằng mới được tái định hình giữa ba nước, vốn dĩ tìm thấy một mục đích chung trong sự trỗi dậy một thế giới đa cực cạnh tranh với thế siêu cường của Mỹ. Tham vọng này đã được củng cố trong việc giải quyết cuộc nội chiến tại Syria khi nảy sinh tiến trình Astana năm 2017. Thế nên, theo quan điểm của nhà nghiên cứu Clément Therme, Viện Nghiên Cứu Quốc Tế về Iran (Rasanah), thượng đỉnh lần này một lần nữa khẳng định ý chí của ba đối tác « muốn phát triển một khuôn khổ ngoại giao gạt hẳn phương Tây » ra nhiều hồ sơ quốc tế, bất kể đó là vấn đề Nam Kavkaz với cuộc chiến Thượng Karabagh giữa Azerbaijan và Armenia (tháng 11/2020), hay cuộc xung đột tại Syria. Trong bối cảnh này, Marc Pierini, cựu đại sứ Liên Hiệp Châu Âu bên cạnh Syria và Thổ Nhĩ Kỳ, trên kênh truyền hình quốc tế France 24, nhắc lại những điểm chung tập hợp ba nước chuyên chế : « Quả thật ba nước này họp lại với nhau dù sao đi chăng nữa đều trong một thế bị cô lập ngoại giao nào đó vì những lý do hoàn toàn khác biệt. Đối với Nga, hiển nhiên đó là vì cuộc chiến Ukraina và các lệnh trừng phạt. Với Iran, chính là cuộc tranh cãi triền miên với Ả Rập Xê Út và nhiều nước Hồi giáo khác và dĩ nhiên còn có hồ sơ hạt nhân. Còn với Thổ Nhĩ Kỳ, đó là do thế nước đôi theo như quan điểm của Bruxelles, giữa một bên là thành viên của NATO và bên kia là mối liên hệ chặt chẽ, kể cả trong lĩnh vực quân sự, với Nga. » Lệnh trừng phạt của phương Tây : Sợi chỉ liên kết giữa ba nước Trong thế bị cô lập chưa từng có vì cuộc chiến Ukraina do Nga phát động, tổng thống Vladimir Putin « tìm kiếm sự công nhận và chấp nhận ở bất kỳ nơi nào ông ấy có thể có được và ông ấy có thể nhận được điều này từ Iran », theo như nhận định của Charles A. Kupchan, một cựu quan chức Mỹ, hiện là giáo sư đại học Georgetown, được tờ New York Times trích dẫn. Và sợi chỉ duy nhất kéo Nga ngày càng xích lại gần với Iran chính là việc cả hai nước này đang dưới áp lực của các đòn trừng phạt kinh tế, và đôi bên có cùng một cảm giác chống Mỹ, chống các đồng minh của Mỹ cũng như sự thống trị của phương Tây trong trật tự thế giới đa phương. Nhà nghiên cứu về Iran, Clément Therme giải thích thêm trên đài RFI: « Ở đây có một ý định lách các biện pháp trừng phạt, phát triển một hệ thống quốc tế ít phụ thuộc vào đồng đô la của Mỹ. Còn có một ý muốn trao đổi các công nghệ nhậy cảm lưỡng dụng vừa có thể áp dụng cho dân sự vừa cho quân sự. Cuối cùng, còn có vấn đề uy tín trên trường quốc tế. Đó là những chế độ chống đối ý đồ của phương Tây, được cảm nhận như là một dự án dân chủ phương Tây và do vậy họ có một cuộc cạnh tranh về ý thức hệ ». Một điểm đáng chú ý khác: cuộc họp ba bên này diễn ra một ngày sau khi Hoa Kỳ loan tin nguyên thủ Nga đến Teheran còn nhằm một mục tiêu khác : Tìm cách sở hữu các loại drone của Iran để giám sát chiến sự tại Ukraina, nơi mà Nga đang có nguy cơ bị sa lầy. Clément Therme đánh giá rằng thông tin trên là khả tín: « Đây là một hợp tác an ninh. Nga và Iran cùng tham chiến tại Syria để hậu thuẫn Bachar Al Assad, do vậy, đôi bên đã có một kinh nghiệm chiến đấu chung tại Syria. Ở đây còn có một thiện chí thách thức phương Tây và ý đồ này xuất phát từ phía Vệ Binh Cách Mạng muốn biến mối quan hệ với Nga thành cột trụ cho chiến lược quốc tế của Iran ». Một bộ ba « bất khả » ? Một mặt trận ngoại giao mới dường như đã được củng cố ở Teheran, và cuộc họp ba bên này còn mang một ý nghĩa biểu tượng khi diễn ra chỉ vài ngày sau khi chuyến công du Trung Cận Đông của tổng thống Mỹ Joe Biden đến thăm Israel, Vùng lãnh thổ Palestine và Ả Rập Xê Út kết thúc. Nhưng sự hợp nhất bộ ba này lại mang nhiều dáng dấp của một liên minh tình thế, không che giấu được những rạn nứt. Giới chuyên gia nói đến một bộ ba « bất khả ». Lý do là Nga không có cùng một thái độ thù hằn đối với Israel như Iran và cũng không muốn Teheran phát triển vũ khí hạt nhân. Matxcơva hoàn toàn hữu ích trong các cuộc đàm phán nhằm hồi phục thỏa thuận hạt nhân Iran 2015 giữa sáu cường quốc và Iran. Thỏa thuận này đã bị tổng thống Donald Trump đơn phương rút khỏi năm 2018 và tổng thống Biden đang nỗ lực phục hồi.  Mặt khác, chuyên gia Clément Therme lưu ý rằng Nga và Iran, hai nền kinh tế chủ yếu dựa vào xuất khẩu dầu hỏa và khí đốt, lại cạnh tranh nhau trong việc bán dầu khí bị cấm vận cho Trung Quốc. Cuộc cạnh tranh gay gắt đến mức việc Matxcơva bán dầu khí với giá rẻ mạt buộc Teheran phải hạ giá dầu thô, sao cho Trung Quốc, một trong những khách hàng còn lại, tiếp tục mua nhiên liệu của mình. Cũng theo nhà nghiên cứu người Pháp, Iran và Nga có cùng cấp độ phát triển trong lĩnh vực công nghiệp, công nghệ và do vậy cả hai nước cũng cần chuyển giao công nghệ phương Tây: « Có những câu hỏi hiện đang được đặt ra cho cả hai nước : Liệu Trung Quốc sẽ có thể nào thay thế phương Tây để có được những nền công nghệ tân tiến ? Ở đây thật sự có một vấn đề cần phải quan sát : Trung Quốc có một vai trò gì ? Liệu Bắc Kinh có sẽ quyết định tham gia cùng Iran và Nga để xây dựng một không gian, chí ít là trong thương mại, ít phụ thuộc vào các chuẩn mực pháp lý của Mỹ? » Thổ Nhĩ Kỳ : Một đồng minh « lạ đời » ? Nhưng trong « tam giác Ba Tư » này, Thổ Nhĩ Kỳ lại là một đồng minh đặc biệt. Tuy là đồng minh của Nga, nhưng trong cuộc xung đột tại Ukraina, Thổ Nhĩ Kỳ lại đứng về phía Kiev, cung cấp drone chiến đấu cho Ukraina và nhất là chấp nhận không bác đơn xin gia nhập NATO của Thụy Điển và Phần Lan, điều mà Matxcơva cực lực phản đối khi xem đó như là một sự mở rộng liên minh quân sự đến sát biên giới của Nga. Là đồng minh của phương Tây với tư cách là thành viên của khối NATO, Ankara cũng tham gia với phe hai nước bị cấm vận khi có cùng tham vọng hình thành một khối địa chính trị đối thủ, mà ví dụ điển hình là việc mua tên lửa phòng không của Nga, khiến Washington bực bội. Đồng minh với Iran, hiện đang đối đầu với một mặt trận mới Israel - Ả Rập Xê Út dưới sự chủ trì của Mỹ, Thổ Nhĩ Kỳ cũng tìm cách xích lại gần với Israel. Và nhất là tại Syria, Iran – Nga – Thổ Nhĩ Kỳ lại không có chung một mục đích. Teheran và Matxcơva là những đồng minh thân thiết của chế độ Damas, trong khi Ankara lại hậu thuẫn cho các phe nổi dậy chống Bachar Al Assad. Thổ Nhĩ Kỳ điều quân đội đến trấn ở phía bắc Syria hòng ngăn chặn quân đội Syria, Iran và Nga xâm chiếm tỉnh Idlib, phần lớn vẫn do phiến quân chống Assad kiểm soát. Theo luật gia Ardavan Amir-Aslani, từ khi chấm dứt chính sách « không hiềm khích với láng giềng », Thổ Nhĩ Kỳ dường như đã đặt sự mâu thuẫn vào tâm điểm chính sách đối ngoại của mình. Khi kiên trì xây dựng các mối quan hệ đối tác với nhiều nước có sắc thái địa chính trị khác nhau, tổng thống Recep Tayyip Erdogan đang tìm cách « trường tồn hóa » vai trò hòa giải của Thổ Nhĩ Kỳ, và nhất là có thể thao túng sự đối kháng giữa phe này với phe khác theo hướng có lợi cho mình. Tư cách thành viên NATO thật sự mang lại cho Thổ Nhĩ Kỳ một tầm quan trọng chính trị và điểm tiếp nối tự nhiên với Nga và Iran. Tương tự, việc không dựa hẳn hoàn toàn vào phương Tây bảo đảm cho Ankara một thế độc lập chiến lược. Thổ Nhĩ Kỳ là điểm kết nối giữa châu Âu, Trung Đông và châu Á, việc nước này có thể đứng ở cả hai bên dường như là lẽ tự nhiên. Nhưng nguyên thủ Thổ Nhĩ Kỳ đến Teheran lần này với một mục tiêu hẹp hơn : Hy vọng Nga và Iran bật đèn xanh cho việc mở cuộc tấn công quân sự mới vào miền bắc Syria chống lại người Kurdistan Syria – một đồng minh của PKK, đảng Những Người Lao Động Kurdistan – mà Recep Tayyip Erdogan xem là tổ chức khủng bố. Một kế hoạch chỉ vì lợi ích chính trị nội bộ của tổng thống Thổ dường như bị cả Nga và Iran phản đối, vì hai nước này lo ngại chiến dịch này một lần nữa gây ra những bất ổn ở Syria. Dẫu sao thì giới quan sát cũng đều có chung một nhận xét : Do nước nào cũng phải bảo vệ các lợi ích chiến lược của riêng mình, sự hình thành một không gian địa chính trị mới và một tầm ảnh hưởng ngoại giao mới có khả năng cạnh tranh với phương Tây sẽ là một tiến trình tế nhị và đầy phức tạp.

The Ottoman sultans reigned for more than 600 years. In that time, they conquered almost all of what we consider to be the Middle East today, as well as North Africa, parts of East Africa and Southeastern Europe. But over the course of the 19th century, their power waned, and the beleaguered empire finally collapsed after a bitter defeat in World War I. Their fall created the Middle East as we know it today: It opened the region to European colonialism, invigorated nationalism and ended the spiritual leadership of the caliphate. But one cannot understand why the empire's fall was so consequential — why an Ottomanless Middle East was such a big deal — without understanding how the Ottomans made their mark in the first place. Professor Marc David Baer is a historian at the London School of Economics and the author of “The Ottomans: Khans, Caesars, and Caliphs.” For this third installment of our series on the empire's fall, he joins New Lines's Faisal Al Yafai to explore the Ottoman world that was lost, for better or for worse, 100 years ago. Produced by Joshua Martin

Süleyman the Magnificent's reputation has been cemented by many characteristics and achievements. One of the more famous of these was his knack for conquest and domination. Throughout much of his reign, he successfully managed to subjugate one of Central Europe's great powers while simultaneously challenging the authority of the largest empire in Central Asia at the time. Join me today as we embark with the sultan's forces to various far-flung regions to see how he became the greatest military strategist in Ottoman history. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/historylovescompany/support

In this episode you can hear all about the Visit Palestine October program that Saleem and myself are organizing! This 10-days program includes a full day of olive picking and two nights with local families in the village of Abud. We will visit many of the people and places that you have heard about in the last two years of podcast episodes!We will start the program on Monday 3 October with an introduction to get all participants on the same page when it comes to history and terminology that we will need to understand throughout the visit. The first nights we will stay in Beit Sahour in a family hotel and we will discover Bethlehem area, Battir and Jerusalem. Then we will go towards Jericho and on our way we will visit several of the desert monasteries and of course Hisham's palace! Of course we won't miss out on the experience of floating in the Dead Sea, the lowest point on earth.The next two days we will be in Abud, a small village north west of Ramallah. The people of Abud will welcome us in their homes and we will get a chance to connect with the local families. On Sunday there is a full day of olive picking including a nice brunch on the field. In Taybeh we have the opportunity to visit the famous Taybeh beer brewery as well as a local distillery. In Nablus there is so much to explore, the Turkish bath, the olive soap factory, the spices shop, the Ottoman clock tower, the Green Mosque and of course we will eat Knefeh Nabulsiya. On our way back to Bethlehem we pass by Mount Gerizim and we will visit the Samaritan community and learn more about their relation to the land and their claim that the true Temple was not in Jerusalem but on Mount Gerizim. There is a free day in Bethlehem that you can use to rest and relax, to go shopping, to discover more in Bethlehem or in Jerusalem and we can strongly advice to take the Sacred Cuisine food tour in the old city of Jerusalem. The last day we head to the West towards the Mediterranean Sea and we will visit the city of Jaffa. For more information about this program visit the website and request the PDF filehttps://storiesfrompalestine.info/travel-to-palestine/If you enjoy listening to Stories from Palestine then you should also check out the podcast Jerusalem Unplugged. You can find it on most podcast players and on social media.

Greg Jenner is joined by Prof Ebru Boyar and special guest Sue Perkins as they travel back 500 years to explore the Ottoman Empire. They take a look at the cultural richness and diversity of Istanbul through the ages, from law and order to what your sartorial choices said about you. Why was physical proximity to the throne vital for a son of a sultan and what surprising activity used to be enjoyed by the fearsome Ottoman Soldiers? They'll even take you to a Grand Circumcision Festival! You're Dead To Me is a production by The Athletic for BBC Radio 4. Research by Claudia Treacher and Genevieve Johnson-Smith Written and produced by Emma Nagouse and Greg Jenner Assistant Producer: Emmie Rose Price-Goodfellow Project Management: Siefe Miyo and Isla Matthews Audio Producer: Abi Paterson

Felicia is Marketing and Events manager with a phenomenal group out of D.C. Her career started in college wen she had $30 in her checking account and got a job as a busser. One promotion after the next and she's got a full plate with a growing group and she's found her calling. Felicia is high energy and passionate about her work and we had a great time talking about all things hospitality. Enjoy!

  Trivia Competition We are so excited to have such incredible talented guests on this episode. Our first Oscar nominee joins us this episode with Gregg Helvey. He joins Annie to form team Low Bars. They take on World Traveler Jimmy Utley and Mamie "I Live in Annie's Basement" Rijks. Who will win this trivia battle? What is the title of Niccolo Machiavelli's best-known work, a political treatise written around 1513? Named for the color of tiles on its inner walls, the Blue Mosque is an Ottoman-era historical mosque located in which city? A traditional British dressing, with what kind of food is Bread Sauce usually served? In the novel Shoeless Joe, Ray Kinsella seeks the author JD Salinger. In the film Field of Dreams, which was based on the novel, Ray seeks whom? Which 19 year old was the most decorated female athlete of the 2016 Olympic Games in Rio, leaving with four gold medals, one silver medal, and two world records? The BBC series Peaky Blinders is set in which British city? The most common trickster figure among the Native American tribes of the Southwest took the form of what animal? The traditional Māori greeting, the hongi, involves what body part? If you liked this episode, listen to the first match between Millenium vs Willenium episode. Reference made in the episode Please watch Gregg's movie Kavi, it's amazing Check out Gregg's Script Accelerator business Music Hot Swing, Fast Talkin, Bass Walker, Dances and Dames, Ambush by Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 http://creativecommons.org/licenses/by/3.0/ Don't forget to follow us on social media: Patreon - patreon.com/quizbang - Please consider supporting us on Patreon. Check out our fun extras for patrons and help us keep this podcast going. We appreciate any level of support! Website - quizbangpod.com Check out our website, it will have all the links for social media that you need and while you're there, why not go to the contact us page and submit a question! Facebook - @quizbangpodcast - we post episode links and silly lego pictures to go with our trivia questions. Enjoy the silly picture and give your best guess, we will respond to your answer the next day to give everyone a chance to guess. We will also post old videos of us with Katy Colloton. Instagram - Quiz Quiz Bang Bang (quizquizbangbang), we post silly lego pictures to go with our trivia questions. Enjoy the silly picture and give your best guess, we will respond to your answer the next day to give everyone a chance to guess. Twitter - @quizbangpod We want to start a fun community for our fellow trivia lovers. If you hear/think of a fun or challenging trivia question, post it to our twitter feed and we will repost it so everyone can take a stab it. Come for the trivia - stay for the trivia. Ko-Fi - ko-fi.com/quizbangpod - Keep that sweet caffeine running through our body with a Ko-Fi, power us through a late night of fact checking and editing!

Today we are thrilled to host three incredible romance authors to talk queer historical romance! Adriana Herrera, Erica Ridley and Olivia Waite join Bethany and Izzy to chat romance, real queer history, and how sapphic books are having a moment in publishing.   Adriana Herrera: https://adrianaherreraromance.com/ Erica Ridley: https://ericaridley.com/ Olivia Waite: https://www.oliviawaite.com/   Looking for a book mentioned in the episode? Check here! *Note that all links are affiliate links from which we earn a commission to support the podcast Books Mentioned A Caribbean Heiress in Paris by Adriana Herrera: https://amzn.to/3RcArKP Once Ghosted, Twice Shy by Alyssa Cole: https://amzn.to/3yHgK6A The Ladies Guide to Celestial Mechanics by Olivia Waite: https://amzn.to/3NHVHVR Red, White, and Royal Blue by Casey McQuiston: https://amzn.to/3AmZ8OT The Perks of Loving a Wallflower by Erica Ridley: https://amzn.to/3un6TR1 Dreamers series by Adriana Herrera: https://amzn.to/3OL6oZ2 Something Fabulous by Alexis Hall: https://amzn.to/3IfdHpv The Duke Heist by Erica Ridley: https://amzn.to/3ApDsBy Nobody's Princess by Erica Ridley: https://amzn.to/3ArzR66 The Companion by E.E. Ottoman: https://amzn.to/3upqKyV The Will Darling series by KJ Charles: https://amzn.to/3bQbrc3 The Queer Principles of Kitt Webb by Cat Sebastian: https://amzn.to/3RbMecg Books from On My Radar What Moves the Dead by T. Kingfisher: https://amzn.to/3uond42 Bet On It by Jodie Slaughter: https://amzn.to/3yjlii6 Wrath Goddess Sing by Maya Dean: https://amzn.to/3yGjbXl August Kitko and the Mechas from Space by Alex White: https://amzn.to/3Ava7G9 After Hours on Milagro Street by Angelina Lopez: https://amzn.to/3bCZAOw Youngblood by Sasha Laurens: https://amzn.to/3unMMCe The Daughter of Doctor Moreau by Silvia Moreno-Garcia: https://amzn.to/3R6iFsP Signal to Noice by Silvia Moreno-Garcia: https://amzn.to/3P6waa9 High Times in the Low Parliament by Kelly Robson: https://amzn.to/3nABSp1   Follow us on Instagram, Twitter and TikTok @Chapter3Podcast or watch episodes on YouTube https://www.youtube.com/channel/UCy6yRiktWbWRAFpByrVk-kg Interested in early access to episodes, private Discord channels and other perks? Consider joining the Chapter 3 Patreon!  Co-Hosts  Bethany: https://www.youtube.com/c/beautifullybookishbethany Liene: https://www.youtube.com/c/LienesLibrary Izzy: https://www.youtube.com/c/HappyforNow

Jewish history professor Aron Rodrigue of Stanford University was the keynote speaker at an international conference held this week at the Van Leer Jerusalem Institute, dedicated to the Jewish history of Salonica. In the late 15th century, the then-Ottoman city (today the Greek city of Thessaloniki) welcomed large numbers of Sephardi Jews who had been expelled from Spain, making it very soon the largest Jewish city in Europe. A series of crises and disasters, culminating in the Nazi occupation in the 1940s, led to its ultimate destruction. This episode of the Tel Aviv Review was made possible by The Van Leer Jerusalem Institute, which promotes humanistic, democratic, and liberal values in the social discourse in Israel.

Victors write history, as the old cliché goes. Over the past 5 centuries, European powers have fanned out across the world, conquering entire continents and writing self-serving accounts of those conquests while diminishing the merits of the conquered civilizations in order to justify their own depredations. Palestine has been no exception to that rule. Today we speak with Professor Salim Tamari, a Palestinian historian based in Ramallah, whose trailblazing work has illuminated the history of Palestine and the Levant prior to British and Zionist occupations from a perspective that is largely absent from western narratives. More specifically, we discuss his book The Year of the Locust, an eloquent chronicle of the transition period that saw the end of the Ottoman empire in the Levant and the arrival of western occupiers through the revealing lens of a rare personal diary kept by a young soldier fighting in the ranks of the Ottoman army. Guest: Salim Tamari, Salim Tamari is IPS senior fellow and the former director of the IPS-affiliated Institute of Jerusalem Studies. He is editor of Jerusalem Quarterly and Hawliyyat al Quds.

Repaso libre a la Transglobal World Music Chart del mes, confeccionada a través de la votación de un panel de divulgadores de las músicas del mundo de todos los continentes, del que los hacedores de Mundofonías somos cocreadores y coimpulsores. Este mes de julio del 2022 exploramos músicas que nos traen esencias otomanas, persas, mongolas, del Oriente Próximo, el Caúcaso, la Europa oriental y occidental, afrooccidentales, brasileñas y magrebíes, Terminamos con el número uno, que es el nuevo disco de los colombianos Cimarrón. ¡Enhorabuena! A loose review of the Transglobal World Music Chart for this month, determined by a panel of world music specialists from all the continents, of which the Mundofonías‘ presenters are co-creators and co-promoters. This month of July 2022 we explore music that brings us Ottoman, Persian, Mongolian, Middle Eastern, Caucasian, Eastern and Western European, Western African, Brazilian and Maghrebian scents. We end with the number one, which is the new album by the Colombians Cimarrón. Congratulations! Meïkhâneh – Je m’en vais – Chants du dedans, chants du dehors Avalanche Kaito – Sunguru – Avalanche Kaito Şatellites – Yekte – Şatellites Tambor y Canto – Abre os caminhos, Ogum! – La segunda Branka – Livada – Én Csépem / Moj Čip Vieux Farka Touré – Gabou ni tie – Les racines Ali Doğan Gönültaş – Bar elek – Kiğı / Gexî / Kegui Moktar Gania & Gnawa Soul – Lâada – Gnawa soul Lamia Yared & Ensemble Oraciones – Bir hoş hıram taze civan aldı gönlümüz – Ottoman splendours / Lumières ottomanes Cimarrón – Cimarroneando – La recia (Lamia Yared & Ensemble Oraciones – Ay, mancevo – Ottoman splendours / Lumières ottomanes) Imagen: / Image: Cimarrón

Where it all began, Arabian and Ottoman coffees, and delving into Coffeehouses in this episode. --- Support this podcast: https://anchor.fm/drinkbooks/support

Mogul 1526-1857 While there were only six major rulers of this dynasty who left their mark on Indian history, Babur, Humayun, Akbar, Jahangir, Shah Jahan and Aurangzeb, there were a total of 21 Mughal emperors who ruled India for more than 3 centuries https://www.news9live.com/knowledge/from-babur-to-bahadur-shah-zafar-check-full-list-of-mughal-emperors-who-ruled-india-173334 Ottoman Empire 1299-1922 A total of 36 Sultans ruled the Ottoman… Continue reading Take from Allah’s treasures The post Take from Allah’s treasures appeared first on Mahmood Habib Masjid and Islamic Centre - We came to give, not to take..

With this episode I started a series divided in 5 episodes discussing Jerusalem during the First World War. In this first installment I discuss the large question of Ottoman mobilization in 1914 and in the second part the mobilization process that started in the summer of the same year. In the last part of the episode I will discuss the general conditions of war-time Jerusalem, while many details will be discussed in the episodes dedicated to the Spanish Consul Conde de Ballobar, Leah Tennembaum and the American Consul Otis Glazebrook. Support this show http://supporter.acast.com/jerusalemunplugged. See acast.com/privacy for privacy and opt-out information.

1571: The largest clash of oared vessels in the history of the Mediterranean since Antiquity. The Holy League of Venice, The Papal States and The Hapsburgs vs the Ottoman Navy Song: Forever Marked by Currents- I Let the Devil In www.warandconquest.comwarandconquestpcast@gmail.comhttps://www.youtube.com/channel/UCdUOD52RBg1BBm_zndE-DdAhttps://www.patreon.com/warandconquesthttps://www.facebook.com/warandconquestpcast https://www.instagram.com/warandconquestpcast/https://twitter.com/warandconquest1Venmo: @Warand Conquesthttps://www.twitch.tv/theproslayer7

One of the largely untold stories of Orientalism is the degree to which the Middle East has been associated with "deviant" male homosexuality by scores of Western travelers, historians, writers, and artists for well over four hundred years. And this story stands to shatter our preconceptions of Orientalism. To illuminate why and how the Islamicate world became the locus for such fantasies and desires, Boone deploys a supple mode of analysis that reveals how the cultural exchanges between Middle East and West have always been reciprocal and often mutual, amatory as well as bellicose. Whether examining European accounts of Istanbul and Egypt as hotbeds of forbidden desire, juxtaposing Ottoman homoerotic genres and their European imitators, or unlocking the homoerotic encoding in Persian miniatures and Orientalist paintings, this remarkable study models an ethics of crosscultural reading that exposes, with nuance and economy, the crucial role played by the homoerotics of Orientalism in shaping the world as we know it today. A contribution to studies in visual culture as well as literary and social history, The Homoerotics of Orientalism (Columbia UP, 2014) draws on primary sources ranging from untranslated Middle Eastern manuscripts and European belles-lettres to miniature paintings and photographic erotica that are presented here for the first time. Joseph Allen Boone is a professor of English and gender studies at the University of Southern California and the author of Libidinal Currents: Sexuality and the Shaping of Modernism and Tradition Counter Tradition: Love and the Form of Fiction. He has received fellowships from the Guggenheim Foundation, the National Humanities Center, the Huntington, the Stanford Humanity Center, and the American Council of Learned Societies and has been in residency at the Liguria Center at Bogliasco, the Rockefeller-Bellagio Center, and the Valparaiso Foundation. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

One of the largely untold stories of Orientalism is the degree to which the Middle East has been associated with "deviant" male homosexuality by scores of Western travelers, historians, writers, and artists for well over four hundred years. And this story stands to shatter our preconceptions of Orientalism. To illuminate why and how the Islamicate world became the locus for such fantasies and desires, Boone deploys a supple mode of analysis that reveals how the cultural exchanges between Middle East and West have always been reciprocal and often mutual, amatory as well as bellicose. Whether examining European accounts of Istanbul and Egypt as hotbeds of forbidden desire, juxtaposing Ottoman homoerotic genres and their European imitators, or unlocking the homoerotic encoding in Persian miniatures and Orientalist paintings, this remarkable study models an ethics of crosscultural reading that exposes, with nuance and economy, the crucial role played by the homoerotics of Orientalism in shaping the world as we know it today. A contribution to studies in visual culture as well as literary and social history, The Homoerotics of Orientalism (Columbia UP, 2014) draws on primary sources ranging from untranslated Middle Eastern manuscripts and European belles-lettres to miniature paintings and photographic erotica that are presented here for the first time. Joseph Allen Boone is a professor of English and gender studies at the University of Southern California and the author of Libidinal Currents: Sexuality and the Shaping of Modernism and Tradition Counter Tradition: Love and the Form of Fiction. He has received fellowships from the Guggenheim Foundation, the National Humanities Center, the Huntington, the Stanford Humanity Center, and the American Council of Learned Societies and has been in residency at the Liguria Center at Bogliasco, the Rockefeller-Bellagio Center, and the Valparaiso Foundation. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. 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

One of the largely untold stories of Orientalism is the degree to which the Middle East has been associated with "deviant" male homosexuality by scores of Western travelers, historians, writers, and artists for well over four hundred years. And this story stands to shatter our preconceptions of Orientalism. To illuminate why and how the Islamicate world became the locus for such fantasies and desires, Boone deploys a supple mode of analysis that reveals how the cultural exchanges between Middle East and West have always been reciprocal and often mutual, amatory as well as bellicose. Whether examining European accounts of Istanbul and Egypt as hotbeds of forbidden desire, juxtaposing Ottoman homoerotic genres and their European imitators, or unlocking the homoerotic encoding in Persian miniatures and Orientalist paintings, this remarkable study models an ethics of crosscultural reading that exposes, with nuance and economy, the crucial role played by the homoerotics of Orientalism in shaping the world as we know it today. A contribution to studies in visual culture as well as literary and social history, The Homoerotics of Orientalism (Columbia UP, 2014) draws on primary sources ranging from untranslated Middle Eastern manuscripts and European belles-lettres to miniature paintings and photographic erotica that are presented here for the first time. Joseph Allen Boone is a professor of English and gender studies at the University of Southern California and the author of Libidinal Currents: Sexuality and the Shaping of Modernism and Tradition Counter Tradition: Love and the Form of Fiction. He has received fellowships from the Guggenheim Foundation, the National Humanities Center, the Huntington, the Stanford Humanity Center, and the American Council of Learned Societies and has been in residency at the Liguria Center at Bogliasco, the Rockefeller-Bellagio Center, and the Valparaiso Foundation. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

One of the largely untold stories of Orientalism is the degree to which the Middle East has been associated with "deviant" male homosexuality by scores of Western travelers, historians, writers, and artists for well over four hundred years. And this story stands to shatter our preconceptions of Orientalism. To illuminate why and how the Islamicate world became the locus for such fantasies and desires, Boone deploys a supple mode of analysis that reveals how the cultural exchanges between Middle East and West have always been reciprocal and often mutual, amatory as well as bellicose. Whether examining European accounts of Istanbul and Egypt as hotbeds of forbidden desire, juxtaposing Ottoman homoerotic genres and their European imitators, or unlocking the homoerotic encoding in Persian miniatures and Orientalist paintings, this remarkable study models an ethics of crosscultural reading that exposes, with nuance and economy, the crucial role played by the homoerotics of Orientalism in shaping the world as we know it today. A contribution to studies in visual culture as well as literary and social history, The Homoerotics of Orientalism (Columbia UP, 2014) draws on primary sources ranging from untranslated Middle Eastern manuscripts and European belles-lettres to miniature paintings and photographic erotica that are presented here for the first time. Joseph Allen Boone is a professor of English and gender studies at the University of Southern California and the author of Libidinal Currents: Sexuality and the Shaping of Modernism and Tradition Counter Tradition: Love and the Form of Fiction. He has received fellowships from the Guggenheim Foundation, the National Humanities Center, the Huntington, the Stanford Humanity Center, and the American Council of Learned Societies and has been in residency at the Liguria Center at Bogliasco, the Rockefeller-Bellagio Center, and the Valparaiso Foundation. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. 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