Podcasts about universelle

durée : 00:59:04 - Le Cours de l'histoire - par : Xavier Mauduit, Maïwenn Guiziou - La fraternité et la sororité sont des mots métaphores, qui désignent le plus souvent ce qui excède le cadre de la famille. Universelle ou choisie, cette solidarité horizontale occupe une place fondamentale dans l'histoire militante et littéraire contemporaine. - réalisation : Thomas Beau - invités : Alexandre de Vitry Maître de conférences en littérature française du XXe et du XXIe siècles à la Faculté des Lettres de Sorbonne Université; Florence Rochefort Chercheuse au CNRS, spécialiste d'histoire des féminismes, des femmes et du genre

Rdv avec la légende du reggae ivoirien Tiken Jah Fakoly. Retour sur ses débuts dans la musique, ses prix honorifiques, ses combats pour le continent africain. Dans cet épisode, Soprano et Mory Touré offrent les vidéos surprises. Retrouvez la version longue de l'émission sur la chaîne YouTube de Légendes urbaines avec en bonus les vidéos surprises de Grand Corps Malade, Armand Gauz, Didier Awadi et le billet d'humeur d'Aimeric alias Krow. 

Pascal Praud revient pendant deux heures, sans concession, sur tous les sujets qui font l'actualité. Vous voulez réagir ? Appelez-le 01.80.20.39.21 (numéro non surtaxé) ou rendez-vous sur les réseaux sociaux d'Europe 1 pour livrer votre opinion et débattre sur grandes thématiques développées dans l'émission du jour. Vous voulez réagir ? Appelez-le 01.80.20.39.21 (numéro non surtaxé) ou rendez-vous sur les réseaux sociaux d'Europe 1 pour livrer votre opinion et débattre sur grandes thématiques développées dans l'émission du jour.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Toujours immergé dans l'Exposition universelle de 1867. Si l'histoire semble d'un autre temps, les échanges entre personnages historiques sont pourtant tout à fait fous. Que vient faire Leroidec dans tout ça ? Il poursuit son aventure, mais cette fois-ci, c'est avec des discussions qui frôlent l'absurde.*** Fiction radiophonique de Pierre Dac et Louis Rognoni - Producteur : Jean Bardin - Réalisateur : Jean Wilfrid Garrett - Avec : Héléna Bossis, Roger Carel, Pierre Dac, Claude Dasset, Jean Piat, Paul Préboist, Lawrence Riesner et Alain Rolland - Première diffusion : 18/08/1967 sur France Inter - Un podcast INA.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Viele Menschen tanzen gerne und das regelmässig, aber nicht jeder oder jede unbedingt das Gleiche: die sogenannten Standardtänze sind nach wie vor beliebt. Auch Boogy Woogy, Swing und Lindy Hop haben noch ihre Fans. Und nicht zu vergessen: Der Tango Argentino. So wie bei der 73-jährigen Helga. Sie ist eine meiner heutigen Studiogäste. Wie und warum Helga so gerne tanzt und was für sie die Faszination Tango ausmacht, das wird sie uns in dieser Sendung erzählen.

Du kannst, wenn du nach den universellen Gesetzen lebst, Leichtigkeit, Freude, Vertrauen und Erfüllung in dein Leben holen- alles Dinge, die Ängsten, Gefühle von Mangel und Misstrauen entgegenstehen, die auch bei psychischen Erkrankungen eine große Rolle spielen.

L'actualité japonaise d'avril 2025 par Gael et Charly : 00:00 Introduction Rubrique TOURISME : 01:30 : Débuts mitigés pour l'Exposition universelle d'Osaka 17:26 : Exposition Kenzo à Himeji en 2025 23:04 : Blocage et gratuité des portiques automatiques de péage 26:06 : Campagne Evangelion dans la ville de Hamamatsu 30:10 : Deux sauvetages d'affilée au Mont Fuji pour la même personne 34:08 : Arrangements de tarifs entre hôtels de Tokyo Rubrique SOCIÉTÉ : 36:22 : Le 1er cursus international à Todai, l'Université de Tokyo 39:06 : Un rat retrouvé dans la soupe miso chez Sukiya 41:49 : Prime de retraite confisquée pour un vol de billet dans le bus à Kyoto 45:37 : Les Japonais retournent sur la Lune en 2030 48:00 : Loi pour bloquer la pédale d'accélérateur et éviter les accidents 50:42 : Près d'1 million de Japonais en moins en 2024 52:29 : 42.000 corps de défunts non réclamés en 2024 Rubrique POLITIQUE et ÉCONOMIE : 54:23 : L'impact des droits de douane de Donald Trump au Japon Rubrique POP CULTURE : 01:00:06 : BAFTA du jeu vidéo : Astro Bot (jeu de l'année) et Shenmue (plus influent de l'histoire) 01:03:45 : Présentation complète de la Switch 2 et de ses jeux de lancement 01:15:38 : Les Japonais les plus influents selon Times Magazine 01:17:59 : Le retour du film d'animation Amer Béton Nos RÉCURRENTS : 01:21:06 : Le Yen toujours faible Les articles Kanpai du mois passé Les podcasts Kanpai du mois passé et du mois prochain Conclusion

durée : 01:48:16 - Soft Power - par : Frédéric Martel - L'exposition universelle d'Osaka au Japon d'avril à octobre 2025 convie le monde entier à s'interroger sur la "société du futur". Mais derrière ce déploiement de politique culturelle se cachent des enjeux d'influence diplomatiques primordiaux pour le Japon. - réalisation : Peire Legras - invités : Hitoshi Suzuki Président de la Maison de la culture du Japon à Paris; Constance Colonna-Cesari Journaliste et réalisatrice, spécialiste du Vatican

In dieser Folge geht es um die universellen Gesetze und darum, wie du sie in dein Leben integrieren kannst. Bring Magie in dein Leben, erfahre, was Katjas Nashorn-Erlebnis damit zu tun hat und finde dein "Nashorn-Erlebnis".:-)

durée : 00:03:09 - Net Plus Ultra - par : Julien Baldacchino - Depuis dimanche dernier, l'exposition universelle d'Osaka, au Japon, réunit en ses murs des pavillons qui utilisent les nouvelles technologies de façon très "arty", et des exposants venus présenter au monde leurs innovations.

durée : 00:03:09 - Net Plus Ultra - par : Julien Baldacchino - Depuis dimanche dernier, l'exposition universelle d'Osaka, au Japon, réunit en ses murs des pavillons qui utilisent les nouvelles technologies de façon très "arty", et des exposants venus présenter au monde leurs innovations.

durée : 00:03:09 - Net Plus Ultra - par : Julien Baldacchino - Depuis dimanche dernier, l'exposition universelle d'Osaka, au Japon, réunit en ses murs des pavillons qui utilisent les nouvelles technologies de façon très "arty", et des exposants venus présenter au monde leurs innovations.

durée : 00:36:39 - Le 18/20 · Un jour dans le monde - par : Fabienne Sintes - Alors que l'édition 2025 de l'Exposition universelle a ouvert ses portes dimanche 13 avril à Osaka, Régis Arnaud, journaliste correspondant basé au Japon, portraie la société japonaise à travers des fragments d'histoires. - réalisé par : Thomas Lenglain

durée : 00:36:39 - Le 18/20 · Un jour dans le monde - par : Fabienne Sintes - Alors que l'édition 2025 de l'Exposition universelle a ouvert ses portes dimanche 13 avril à Osaka, Régis Arnaud, journaliste correspondant basé au Japon, portraie la société japonaise à travers des fragments d'histoires. - réalisé par : Thomas Lenglain

a France est très présente sur cette Expo. Notre pavillon est pratiquement le plus visible. Juste à l'entrée du site, à côté du pavillon américain. Pour la France c'est une bonne occasion de mettre en avant notre savoir-faire. Mention légales : Vos données de connexion, dont votre adresse IP, sont traités par Radio Classique, responsable de traitement, sur la base de son intérêt légitime, par l'intermédiaire de son sous-traitant Ausha, à des fins de réalisation de statistiques agréées et de lutte contre la fraude. Ces données sont supprimées en temps réel pour la finalité statistique et sous cinq mois à compter de la collecte à des fins de lutte contre la fraude. Pour plus d'informations sur les traitements réalisés par Radio Classique et exercer vos droits, consultez notre Politique de confidentialité.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Katy Perry : mission touristique dans l'espace avec Blue Origin, un vol 100 % féminin Un ballet classique anime le hall de la Gare centrale, la FWB envisage de ne plus subsidier la Mosa Ballet School Accord de Pâques du Gouvernement fédéral Jet de bidon à Paris-Roubaix Nouveau tour de vis homophobe et anti-opposition en Hongrie Instagram et WhatsApp vendus par Meta ? L'entrée du Soudan dans sa 3ème année de guerre Japon : Inauguration de l'Exposition universelle 2025 à Osaka Merci pour votre écoute Entrez sans Frapper c'est également en direct tous les jours de la semaine de 16h à 17h30 sur www.rtbf.be/lapremiere Retrouvez l'ensemble des épisodes et les émission en version intégrale (avec la musique donc) de Entrez sans Frapper sur notre plateforme Auvio.be : https://auvio.rtbf.be/emission/8521 Abonnez-vous également à la partie "Bagarre dans la discothèque" en suivant ce lien: https://audmns.com/HSfAmLDEt si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Vous pourriez également apprécier ces autres podcasts issus de notre large catalogue: Le voyage du Stradivarius Feuermann : https://audmns.com/rxPHqEENoir Jaune Rouge - Belgian Crime Story : https://feeds.audiomeans.fr/feed/6e3f3e0e-6d9e-4da7-99d5-f8c0833912c5.xmlLes Petits Papiers : https://audmns.com/tHQpfAm Des rencontres inspirantes avec des artistes de tous horizons. Galaxie BD: https://audmns.com/nyJXESu Notre podcast hebdomadaire autour du 9ème art.Nom: Van Hamme, Profession: Scénariste : https://audmns.com/ZAoAJZF Notre série à propos du créateur de XII et Thorgal. Franquin par Franquin : https://audmns.com/NjMxxMg Ecoutez la voix du créateur de Gaston (et de tant d'autres...) Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

durée : 00:10:13 - Journal de 9h - Le Japon accueille pour la deuxième fois l'Exposition universelle. 55 ans après ce qui fut l'un des événements marquants de l'après-guerre et l'avènement de la croissance économique nippone.

durée : 00:10:13 - Journal de 9h - Le Japon accueille pour la deuxième fois l'Exposition universelle. 55 ans après ce qui fut l'un des événements marquants de l'après-guerre et l'avènement de la croissance économique nippone.

Au Japon, l'Exposition universelle d'Osaka débute samedi 12 avril, réunissant 158 pays jusqu'à la mi-octobre. En 1970, déjà, cette ville avait accueilli un tel événement et, à l'époque, il avait un succès considérable. Un nombre record de visiteurs – près de 65 millions – et des louanges dans le monde entier en raison de sa qualité. Mais 55 ans plus tard, l'ambiance n'est plus du tout la même dans l'archipel. L'heure est à l'indifférence, cette fois, voire au mécontentement. Les enquêtes d'opinion le disent et le répètent depuis des mois : trois Japonais sur quatre n'ont aucune intention de se rendre à cette Exposition qui n'intéresse pas 65 % des sondés. À l'image de ces Tokyoïtes, rencontrés au hasard : « Pour être honnête, cet événement à venir me laisse assez indifférente », estime par exemple cette passante. « Jamais personne ne m'a parlé de cette Expo. Ce n'est pas un sujet de conversations pour les gens », selon cet homme. « En 1970, l'Exposition a fait l'unanimité et marqué les esprits. Je m'en souviens bien. Le pays a vécu un moment magnifique. Mais aujourd'hui, on ne sent pas du tout un tel engouement » regrette celle-ci.Visiblement, pour l'heure, en tout cas, cette Exposition universelle ne passionne pas grand monde au Japon. La prévente des billets d'entrées l'a illustré : les organisateurs espéraient en écouler 14 millions avant même le début des festivités, mais, à ce jour, moins de neuf millions ont trouvé acquéreurs. Car dans le pays, l'unanimité n'est pas de mise face à cet événement, comme cela avait été le cas, il y a 55 ans.Beaucoup de gens s'y opposent, comme ces habitants de la capitale. « La mascotte de l'Expo est sympa, mais, franchement, je n'ai jamais compris pourquoi on dépensait autant d'argent pour un tel événement. Il me semble qu'il y a d'autres priorités », explique cette Tokyoïte.« Cela va coûter beaucoup plus cher que prévu. Parce qu'on nous a menti à l'époque ou parce que cela a été géré par des incompétents ? Il faudrait qu'on nous explique », demande ce passant vindicatif. « Je suis totalement opposée à cette exposition, car si elle s'avère déficitaire, comme les Jeux olympiques de Tokyo, il y a quatre ans, c'est nous, les contribuables, qui allons à nouveau devoir payer l'addition », affirme cette autre habitante de la capitale japonaise.Un aménagement qui coûtera le double de l'estimation initialeL'aménagement du site coûtera plus d'un milliard d'euros, soit près du double de l'estimation initiale qui avait été faite en 2017. En raison de l'inflation, de la hausse du prix des matériaux de construction, notamment. Quant aux dépenses d'exploitation – plusieurs centaines de millions d'euros –, elles ont crû de 40 %. Le secteur privé paiera un tiers de l'addition finale, mais les deux tiers restants seront à la charge des pouvoirs publics, du gouvernement central ainsi que de la ville et la région d'Osaka.Sur les réseaux sociaux, beaucoup de Japonais dénoncent à la fois l'ampleur des budgets consacrés par les autorités à cette Exposition et l'envolée de son coût. En la matière, le pire est peut-être à venir. Car les dépenses d'exploitation sont censées être couvertes à hauteur de plus de 80 % par les recettes provenant de la vente des billets d'entrée et des produits dérivés. Donc l'événement basculera dans le rouge si le grand public n'est pas au rendez-vous. Or, au gouvernement y compris, on reconnaît que l'objectif initialement fixé ne pourra vraisemblablement pas être atteint. À savoir accueillir 28 millions de visiteurs.À lire aussiJapon: des prix plus élevés pour les touristes étrangers, une mesure qui divise

Au Japon, l'Exposition universelle d'Osaka débute samedi 12 avril, réunissant 158 pays jusqu'à la mi-octobre. En 1970, déjà, cette ville avait accueilli un tel événement et, à l'époque, il avait un succès considérable. Un nombre record de visiteurs – près de 65 millions – et des louanges dans le monde entier en raison de sa qualité. Mais 55 ans plus tard, l'ambiance n'est plus du tout la même dans l'archipel. L'heure est à l'indifférence, cette fois, voire au mécontentement. Les enquêtes d'opinion le disent et le répètent depuis des mois : trois Japonais sur quatre n'ont aucune intention de se rendre à cette Exposition qui n'intéresse pas 65 % des sondés. À l'image de ces Tokyoïtes, rencontrés au hasard : « Pour être honnête, cet événement à venir me laisse assez indifférente », estime par exemple cette passante. « Jamais personne ne m'a parlé de cette Expo. Ce n'est pas un sujet de conversations pour les gens », selon cet homme. « En 1970, l'Exposition a fait l'unanimité et marqué les esprits. Je m'en souviens bien. Le pays a vécu un moment magnifique. Mais aujourd'hui, on ne sent pas du tout un tel engouement » regrette celle-ci.Visiblement, pour l'heure, en tout cas, cette Exposition universelle ne passionne pas grand monde au Japon. La prévente des billets d'entrées l'a illustré : les organisateurs espéraient en écouler 14 millions avant même le début des festivités, mais, à ce jour, moins de neuf millions ont trouvé acquéreurs. Car dans le pays, l'unanimité n'est pas de mise face à cet événement, comme cela avait été le cas, il y a 55 ans.Beaucoup de gens s'y opposent, comme ces habitants de la capitale. « La mascotte de l'Expo est sympa, mais, franchement, je n'ai jamais compris pourquoi on dépensait autant d'argent pour un tel événement. Il me semble qu'il y a d'autres priorités », explique cette Tokyoïte.« Cela va coûter beaucoup plus cher que prévu. Parce qu'on nous a menti à l'époque ou parce que cela a été géré par des incompétents ? Il faudrait qu'on nous explique », demande ce passant vindicatif. « Je suis totalement opposée à cette exposition, car si elle s'avère déficitaire, comme les Jeux olympiques de Tokyo, il y a quatre ans, c'est nous, les contribuables, qui allons à nouveau devoir payer l'addition », affirme cette autre habitante de la capitale japonaise.Un aménagement qui coûtera le double de l'estimation initialeL'aménagement du site coûtera plus d'un milliard d'euros, soit près du double de l'estimation initiale qui avait été faite en 2017. En raison de l'inflation, de la hausse du prix des matériaux de construction, notamment. Quant aux dépenses d'exploitation – plusieurs centaines de millions d'euros –, elles ont crû de 40 %. Le secteur privé paiera un tiers de l'addition finale, mais les deux tiers restants seront à la charge des pouvoirs publics, du gouvernement central ainsi que de la ville et la région d'Osaka.Sur les réseaux sociaux, beaucoup de Japonais dénoncent à la fois l'ampleur des budgets consacrés par les autorités à cette Exposition et l'envolée de son coût. En la matière, le pire est peut-être à venir. Car les dépenses d'exploitation sont censées être couvertes à hauteur de plus de 80 % par les recettes provenant de la vente des billets d'entrée et des produits dérivés. Donc l'événement basculera dans le rouge si le grand public n'est pas au rendez-vous. Or, au gouvernement y compris, on reconnaît que l'objectif initialement fixé ne pourra vraisemblablement pas être atteint. À savoir accueillir 28 millions de visiteurs.À lire aussiJapon: des prix plus élevés pour les touristes étrangers, une mesure qui divise

Nach der Universellen Testliste für Kinesiologen, Menschen die pendeln oder den Biotensor benutzen, hat Katrin Remmelberger nun die Universelle Korrekturliste veröffentlicht. Darin gibt es Vorgehensweisen für Einsteiger und Profis, um energetische Ungleichgewichte jederzeit und überall zu balancieren. Zusätzlich enthält die neue Korrekturliste Vorschläge für jedes Kapitel aus der Testliste, um die dort gefundenen Themen ins Gleichgewicht zu bringen. In dieser Folge unterhalte ich mich mit Katrin über ihr spannendes neues Buch und wie man es nutzen kann.

durée : 00:03:57 - Le Pourquoi du comment : philo - par : Frédéric Worms - Une histoire universelle est-elle possible ? Comment concilier la diversité des récits individuels afin de construire un sens commun ? Tandis que les grands récits semblent vaciller, comment penser l'histoire humaine à l'échelle du vivant et des conflits de représentations ? - réalisation : Riyad Cairat

Viele Menschen leben unbewusst nach den universellen Gesetzen. Doch wenn du sie bewusst in dein Leben und Business integrierst, kannst du nachhaltigen Erfolg und mehr Klarheit gewinnen. In dieser Folge erfährst du, welche universellen Prinzipien ich persönlich anwende und wie du sie für dich nutzen kannst. In der heutigen Podcastfolge erfährst du: * Wie universelle Gesetze dein Business beeinflussen. * Warum Klarheit und Umsetzung der Schlüssel zu deinem Erfolg sind. * Wie du deine Energie gezielt für Wachstum nutzt. * Die Bedeutung von Geben und Nehmen im Business. * Warum Rhythmus und Balance entscheidend sind. Erwähnte Links: * Warteliste für die Mastermind S.T.A.R.T by PP – Erhalte 500€ Wartelistenbonus: [https://petrapolk.com/warteliste-mastermind-s-t-a-r-t-by-pp/](https://petrapolk.com/warteliste-mastermind-s-t-a-r-t-by-pp/) * Warteliste für den UnternehmerinnenClub by PP – Eröffnung am 14. April: [https://petrapolk.com/unternehmerinnenclub-by-pp/](https://petrapolk.com/unternehmerinnenclub-by-pp/) * BusinessImpuls by PP – Monatlicher kostenloser Online-Workshop: [https://petrapolk.com/businessimpuls-by-pp/](https://petrapolk.com/businessimpuls-by-pp/) * E-Book „Das Universum liefert immer zweimal“ – Entdecke die universellen Gesetze (Affiliate): [https://amzn.to/4167SER](https://amzn.to/4167SER) * Buch „Karma – Das Gesetz von Ursache und Wirkung im Alltag anwenden“ (Affiliate): [https://amzn.to/3D5iYln](https://amzn.to/3D5iYln) * Podcast-Interview mit Daniela Hutter über Yin & Yang und Balance im Business erscheint am 24.04.25 **Ablauf des BusinessImpuls:** 30 Minuten Impuls von Petra 20 Minuten Zeit für eure Fragen 20 Minuten Zeit zum Netzwerken –––––– Abonniere jetzt meinen Podcast, damit du benachrichtigt wirst! Website: [https://petrapolk.com/](https://petrapolk.com/) E-Mail: info@petrapolk.com WhatsApp: +49 171 35 35 552 Abonniere jetzt die News by PP: [https://petrapolk.com/newsbypp/](https://petrapolk.com/newsbypp/) Blog by PP: [https://petrapolk.com/blog-bloggerin/](https://petrapolk.com/blog-bloggerin/) Instagram: [https://www.instagram.com/petra.polk.pp/](https://www.instagram.com/petra.polk.pp/) YouTube: [https://www.youtube.com/user/PetraPolk](https://www.youtube.com/user/PetraPolk) LinkedIn: [https://www.linkedin.com/in/petrapolk/](https://www.linkedin.com/in/petrapolk/) Kostenfreie E-Books: [https://www.petrapolk.com/e-book/](https://www.petrapolk.com/e-book/) - „Dein Weg zum Buch“ - „59 Chancen für deine Sichtbarkeit“ - „Dein Wunschkunde“ - „Erfolgreich dein Produkt im Online-Business launchen“ - „E-Mail Marketing leicht gemacht“ - „Erfolg ist planbar. 99 Erfolgstipps“ Imagebroschüre by PP: [https://petrapolk.com/imagebroschuere/](https://petrapolk.com/imagebroschuere/) Deine Petra - deine Mentorin für weiblichen Erfolg im Business und ein erfülltes Leben

En 1867 Napoléon III organise à Paris une Exposition universelle qui se transforme en spectacle exotique et attire 15 millions de visiteurs. Mention légales : Vos données de connexion, dont votre adresse IP, sont traités par Radio Classique, responsable de traitement, sur la base de son intérêt légitime, par l'intermédiaire de son sous-traitant Ausha, à des fins de réalisation de statistiques agréées et de lutte contre la fraude. Ces données sont supprimées en temps réel pour la finalité statistique et sous cinq mois à compter de la collecte à des fins de lutte contre la fraude. Pour plus d'informations sur les traitements réalisés par Radio Classique et exercer vos droits, consultez notre Politique de confidentialité.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Avec Justine Parmentier d'Athéna Patrimoine BFC

Raised in the Judería or Jewish quarter of Tetouan, Morocco, at the turn of the 20th-century, sixteen-year-old Mazaltob finds herself betrothed to José, an uncouth man from her own community who has returned from Argentina to take a wife. Mazaltob, however, is in love with Jean, who is French, half-Jewish, and a free spirit. In this classic of North African Jewish fiction, Blanche Bendahan evokes the two compelling forces tearing Mazaltob apart in her body and soul: her loyalty to the Judería and her powerful desire to follow her own voice and find true love. Bendahan's nuanced and moving novel is a masterly exploration of the language, religion, and quotidian customs constraining North African Jewish women on the cusp of emancipation and decolonization. Yaëlle Azagury and Frances Malino provide the first English translation of this modern coming-of-age tale, awarded a prize by the Académie Française in 1930, and analyze the ways in which Mazaltob, with its disconcerting blend of ethnographic details and modernist experimentation, is the first of its genre—that of the feminist Sephardi novel. A historical introduction, a literary analysis, and annotations elucidate historical and cultural terms for readers, supplementing the author's original notes. Blanche Bendahan was born in Oran, Algeria on November 26, 1893, to a Jewish family of Moroccan-Spanish origin. Bendahan published her first collection of poetry, La voile sur l'eau, in 1926 and then her first novel, Mazaltob, in 1930. Yaëlle Azagury is a writer, literary scholar, and critic. She was Lecturer in French and Francophone Studies at Barnard College, and Lecturer in Discipline in the English and Comparative Literature Department at Columbia University. She is a native of Tangier, Morocco. Frances Malino is the Sophia Moses Robison Professor of Jewish Studies and History Emerita at Wellesley College. Her current project is titled Teaching Freedom: Jewish Sisters in Muslim Lands. In 2012 she was named Chevalier dans l'Ordre des Palmes académiques by the French Ministry of Education. Azagury and Malino were finalists of the 74th Nation­al Jew­ish Book Awards in the category of Sephardic Culture. Mentioned in the podcast: • Blanche Bendahan,“Visages de Tétouan,” Les Cahiers de L'Alliance Israélite Universelle (Paix et Droit), no. 093 (November 1955): 5. • Susan Gilson Miller, “Gender and the Poetics and Emancipation: The Alliance Israélite Universelle in Northern Morocco (1890-1912).” In Franco-Arab Encounters, edited by L. Carl Brown and Matthew Gordon (1996) • Susan Gilson Miller, “Moïse Nahon and the Invention of the Modern Maghribi Jew.” In  French Mediterraneans, edited by P. Lorcin and T. Shepard (2016) • Marcel Proust, In Search of Lost Time (À la recherche du temps perdu published in seven volumes, previously translated as Remembrance of Things Past) (1913–1927) • Edward W. Said, Orientalism, 25th anniversary edition (1994) • Female teachers of the Alliance israélite universelle • Jewish figures in the literature of The Tharaud Brothers • Archives of the Alliance israélite universelle (AIU) 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

Raised in the Judería or Jewish quarter of Tetouan, Morocco, at the turn of the 20th-century, sixteen-year-old Mazaltob finds herself betrothed to José, an uncouth man from her own community who has returned from Argentina to take a wife. Mazaltob, however, is in love with Jean, who is French, half-Jewish, and a free spirit. In this classic of North African Jewish fiction, Blanche Bendahan evokes the two compelling forces tearing Mazaltob apart in her body and soul: her loyalty to the Judería and her powerful desire to follow her own voice and find true love. Bendahan's nuanced and moving novel is a masterly exploration of the language, religion, and quotidian customs constraining North African Jewish women on the cusp of emancipation and decolonization. Yaëlle Azagury and Frances Malino provide the first English translation of this modern coming-of-age tale, awarded a prize by the Académie Française in 1930, and analyze the ways in which Mazaltob, with its disconcerting blend of ethnographic details and modernist experimentation, is the first of its genre—that of the feminist Sephardi novel. A historical introduction, a literary analysis, and annotations elucidate historical and cultural terms for readers, supplementing the author's original notes. Blanche Bendahan was born in Oran, Algeria on November 26, 1893, to a Jewish family of Moroccan-Spanish origin. Bendahan published her first collection of poetry, La voile sur l'eau, in 1926 and then her first novel, Mazaltob, in 1930. Yaëlle Azagury is a writer, literary scholar, and critic. She was Lecturer in French and Francophone Studies at Barnard College, and Lecturer in Discipline in the English and Comparative Literature Department at Columbia University. She is a native of Tangier, Morocco. Frances Malino is the Sophia Moses Robison Professor of Jewish Studies and History Emerita at Wellesley College. Her current project is titled Teaching Freedom: Jewish Sisters in Muslim Lands. In 2012 she was named Chevalier dans l'Ordre des Palmes académiques by the French Ministry of Education. Azagury and Malino were finalists of the 74th Nation­al Jew­ish Book Awards in the category of Sephardic Culture. Mentioned in the podcast: • Blanche Bendahan,“Visages de Tétouan,” Les Cahiers de L'Alliance Israélite Universelle (Paix et Droit), no. 093 (November 1955): 5. • Susan Gilson Miller, “Gender and the Poetics and Emancipation: The Alliance Israélite Universelle in Northern Morocco (1890-1912).” In Franco-Arab Encounters, edited by L. Carl Brown and Matthew Gordon (1996) • Susan Gilson Miller, “Moïse Nahon and the Invention of the Modern Maghribi Jew.” In  French Mediterraneans, edited by P. Lorcin and T. Shepard (2016) • Marcel Proust, In Search of Lost Time (À la recherche du temps perdu published in seven volumes, previously translated as Remembrance of Things Past) (1913–1927) • Edward W. Said, Orientalism, 25th anniversary edition (1994) • Female teachers of the Alliance israélite universelle • Jewish figures in the literature of The Tharaud Brothers • Archives of the Alliance israélite universelle (AIU) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Raised in the Judería or Jewish quarter of Tetouan, Morocco, at the turn of the 20th-century, sixteen-year-old Mazaltob finds herself betrothed to José, an uncouth man from her own community who has returned from Argentina to take a wife. Mazaltob, however, is in love with Jean, who is French, half-Jewish, and a free spirit. In this classic of North African Jewish fiction, Blanche Bendahan evokes the two compelling forces tearing Mazaltob apart in her body and soul: her loyalty to the Judería and her powerful desire to follow her own voice and find true love. Bendahan's nuanced and moving novel is a masterly exploration of the language, religion, and quotidian customs constraining North African Jewish women on the cusp of emancipation and decolonization. Yaëlle Azagury and Frances Malino provide the first English translation of this modern coming-of-age tale, awarded a prize by the Académie Française in 1930, and analyze the ways in which Mazaltob, with its disconcerting blend of ethnographic details and modernist experimentation, is the first of its genre—that of the feminist Sephardi novel. A historical introduction, a literary analysis, and annotations elucidate historical and cultural terms for readers, supplementing the author's original notes. Blanche Bendahan was born in Oran, Algeria on November 26, 1893, to a Jewish family of Moroccan-Spanish origin. Bendahan published her first collection of poetry, La voile sur l'eau, in 1926 and then her first novel, Mazaltob, in 1930. Yaëlle Azagury is a writer, literary scholar, and critic. She was Lecturer in French and Francophone Studies at Barnard College, and Lecturer in Discipline in the English and Comparative Literature Department at Columbia University. She is a native of Tangier, Morocco. Frances Malino is the Sophia Moses Robison Professor of Jewish Studies and History Emerita at Wellesley College. Her current project is titled Teaching Freedom: Jewish Sisters in Muslim Lands. In 2012 she was named Chevalier dans l'Ordre des Palmes académiques by the French Ministry of Education. Azagury and Malino were finalists of the 74th Nation­al Jew­ish Book Awards in the category of Sephardic Culture. Mentioned in the podcast: • Blanche Bendahan,“Visages de Tétouan,” Les Cahiers de L'Alliance Israélite Universelle (Paix et Droit), no. 093 (November 1955): 5. • Susan Gilson Miller, “Gender and the Poetics and Emancipation: The Alliance Israélite Universelle in Northern Morocco (1890-1912).” In Franco-Arab Encounters, edited by L. Carl Brown and Matthew Gordon (1996) • Susan Gilson Miller, “Moïse Nahon and the Invention of the Modern Maghribi Jew.” In  French Mediterraneans, edited by P. Lorcin and T. Shepard (2016) • Marcel Proust, In Search of Lost Time (À la recherche du temps perdu published in seven volumes, previously translated as Remembrance of Things Past) (1913–1927) • Edward W. Said, Orientalism, 25th anniversary edition (1994) • Female teachers of the Alliance israélite universelle • Jewish figures in the literature of The Tharaud Brothers • Archives of the Alliance israélite universelle (AIU) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Raised in the Judería or Jewish quarter of Tetouan, Morocco, at the turn of the 20th-century, sixteen-year-old Mazaltob finds herself betrothed to José, an uncouth man from her own community who has returned from Argentina to take a wife. Mazaltob, however, is in love with Jean, who is French, half-Jewish, and a free spirit. In this classic of North African Jewish fiction, Blanche Bendahan evokes the two compelling forces tearing Mazaltob apart in her body and soul: her loyalty to the Judería and her powerful desire to follow her own voice and find true love. Bendahan's nuanced and moving novel is a masterly exploration of the language, religion, and quotidian customs constraining North African Jewish women on the cusp of emancipation and decolonization. Yaëlle Azagury and Frances Malino provide the first English translation of this modern coming-of-age tale, awarded a prize by the Académie Française in 1930, and analyze the ways in which Mazaltob, with its disconcerting blend of ethnographic details and modernist experimentation, is the first of its genre—that of the feminist Sephardi novel. A historical introduction, a literary analysis, and annotations elucidate historical and cultural terms for readers, supplementing the author's original notes. Blanche Bendahan was born in Oran, Algeria on November 26, 1893, to a Jewish family of Moroccan-Spanish origin. Bendahan published her first collection of poetry, La voile sur l'eau, in 1926 and then her first novel, Mazaltob, in 1930. Yaëlle Azagury is a writer, literary scholar, and critic. She was Lecturer in French and Francophone Studies at Barnard College, and Lecturer in Discipline in the English and Comparative Literature Department at Columbia University. She is a native of Tangier, Morocco. Frances Malino is the Sophia Moses Robison Professor of Jewish Studies and History Emerita at Wellesley College. Her current project is titled Teaching Freedom: Jewish Sisters in Muslim Lands. In 2012 she was named Chevalier dans l'Ordre des Palmes académiques by the French Ministry of Education. Azagury and Malino were finalists of the 74th Nation­al Jew­ish Book Awards in the category of Sephardic Culture. Mentioned in the podcast: • Blanche Bendahan,“Visages de Tétouan,” Les Cahiers de L'Alliance Israélite Universelle (Paix et Droit), no. 093 (November 1955): 5. • Susan Gilson Miller, “Gender and the Poetics and Emancipation: The Alliance Israélite Universelle in Northern Morocco (1890-1912).” In Franco-Arab Encounters, edited by L. Carl Brown and Matthew Gordon (1996) • Susan Gilson Miller, “Moïse Nahon and the Invention of the Modern Maghribi Jew.” In  French Mediterraneans, edited by P. Lorcin and T. Shepard (2016) • Marcel Proust, In Search of Lost Time (À la recherche du temps perdu published in seven volumes, previously translated as Remembrance of Things Past) (1913–1927) • Edward W. Said, Orientalism, 25th anniversary edition (1994) • Female teachers of the Alliance israélite universelle • Jewish figures in the literature of The Tharaud Brothers • Archives of the Alliance israélite universelle (AIU) 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

Raised in the Judería or Jewish quarter of Tetouan, Morocco, at the turn of the 20th-century, sixteen-year-old Mazaltob finds herself betrothed to José, an uncouth man from her own community who has returned from Argentina to take a wife. Mazaltob, however, is in love with Jean, who is French, half-Jewish, and a free spirit. In this classic of North African Jewish fiction, Blanche Bendahan evokes the two compelling forces tearing Mazaltob apart in her body and soul: her loyalty to the Judería and her powerful desire to follow her own voice and find true love. Bendahan's nuanced and moving novel is a masterly exploration of the language, religion, and quotidian customs constraining North African Jewish women on the cusp of emancipation and decolonization. Yaëlle Azagury and Frances Malino provide the first English translation of this modern coming-of-age tale, awarded a prize by the Académie Française in 1930, and analyze the ways in which Mazaltob, with its disconcerting blend of ethnographic details and modernist experimentation, is the first of its genre—that of the feminist Sephardi novel. A historical introduction, a literary analysis, and annotations elucidate historical and cultural terms for readers, supplementing the author's original notes. Blanche Bendahan was born in Oran, Algeria on November 26, 1893, to a Jewish family of Moroccan-Spanish origin. Bendahan published her first collection of poetry, La voile sur l'eau, in 1926 and then her first novel, Mazaltob, in 1930. Yaëlle Azagury is a writer, literary scholar, and critic. She was Lecturer in French and Francophone Studies at Barnard College, and Lecturer in Discipline in the English and Comparative Literature Department at Columbia University. She is a native of Tangier, Morocco. Frances Malino is the Sophia Moses Robison Professor of Jewish Studies and History Emerita at Wellesley College. Her current project is titled Teaching Freedom: Jewish Sisters in Muslim Lands. In 2012 she was named Chevalier dans l'Ordre des Palmes académiques by the French Ministry of Education. Azagury and Malino were finalists of the 74th Nation­al Jew­ish Book Awards in the category of Sephardic Culture. Mentioned in the podcast: • Blanche Bendahan,“Visages de Tétouan,” Les Cahiers de L'Alliance Israélite Universelle (Paix et Droit), no. 093 (November 1955): 5. • Susan Gilson Miller, “Gender and the Poetics and Emancipation: The Alliance Israélite Universelle in Northern Morocco (1890-1912).” In Franco-Arab Encounters, edited by L. Carl Brown and Matthew Gordon (1996) • Susan Gilson Miller, “Moïse Nahon and the Invention of the Modern Maghribi Jew.” In  French Mediterraneans, edited by P. Lorcin and T. Shepard (2016) • Marcel Proust, In Search of Lost Time (À la recherche du temps perdu published in seven volumes, previously translated as Remembrance of Things Past) (1913–1927) • Edward W. Said, Orientalism, 25th anniversary edition (1994) • Female teachers of the Alliance israélite universelle • Jewish figures in the literature of The Tharaud Brothers • Archives of the Alliance israélite universelle (AIU) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Raised in the Judería or Jewish quarter of Tetouan, Morocco, at the turn of the 20th-century, sixteen-year-old Mazaltob finds herself betrothed to José, an uncouth man from her own community who has returned from Argentina to take a wife. Mazaltob, however, is in love with Jean, who is French, half-Jewish, and a free spirit. In this classic of North African Jewish fiction, Blanche Bendahan evokes the two compelling forces tearing Mazaltob apart in her body and soul: her loyalty to the Judería and her powerful desire to follow her own voice and find true love. Bendahan's nuanced and moving novel is a masterly exploration of the language, religion, and quotidian customs constraining North African Jewish women on the cusp of emancipation and decolonization. Yaëlle Azagury and Frances Malino provide the first English translation of this modern coming-of-age tale, awarded a prize by the Académie Française in 1930, and analyze the ways in which Mazaltob, with its disconcerting blend of ethnographic details and modernist experimentation, is the first of its genre—that of the feminist Sephardi novel. A historical introduction, a literary analysis, and annotations elucidate historical and cultural terms for readers, supplementing the author's original notes. Blanche Bendahan was born in Oran, Algeria on November 26, 1893, to a Jewish family of Moroccan-Spanish origin. Bendahan published her first collection of poetry, La voile sur l'eau, in 1926 and then her first novel, Mazaltob, in 1930. Yaëlle Azagury is a writer, literary scholar, and critic. She was Lecturer in French and Francophone Studies at Barnard College, and Lecturer in Discipline in the English and Comparative Literature Department at Columbia University. She is a native of Tangier, Morocco. Frances Malino is the Sophia Moses Robison Professor of Jewish Studies and History Emerita at Wellesley College. Her current project is titled Teaching Freedom: Jewish Sisters in Muslim Lands. In 2012 she was named Chevalier dans l'Ordre des Palmes académiques by the French Ministry of Education. Azagury and Malino were finalists of the 74th Nation­al Jew­ish Book Awards in the category of Sephardic Culture. Mentioned in the podcast: • Blanche Bendahan,“Visages de Tétouan,” Les Cahiers de L'Alliance Israélite Universelle (Paix et Droit), no. 093 (November 1955): 5. • Susan Gilson Miller, “Gender and the Poetics and Emancipation: The Alliance Israélite Universelle in Northern Morocco (1890-1912).” In Franco-Arab Encounters, edited by L. Carl Brown and Matthew Gordon (1996) • Susan Gilson Miller, “Moïse Nahon and the Invention of the Modern Maghribi Jew.” In  French Mediterraneans, edited by P. Lorcin and T. Shepard (2016) • Marcel Proust, In Search of Lost Time (À la recherche du temps perdu published in seven volumes, previously translated as Remembrance of Things Past) (1913–1927) • Edward W. Said, Orientalism, 25th anniversary edition (1994) • Female teachers of the Alliance israélite universelle • Jewish figures in the literature of The Tharaud Brothers • Archives of the Alliance israélite universelle (AIU) Learn more about your ad choices. Visit megaphone.fm/adchoices

⚠️ Sichere Dir JETZT eines der letzten verfügbaren Tickets für THE BIG SECRET in Neu-Ulm am 08. März 2025 unter: https://damian-richter.com/vip ⭐️

Henri Chassé est tombé de scène en pleine représentation! | La fin de la gratuité universelle dans les musées | René Grignon, fidèle auditeur nous présente la chanson “ Bye Bye Jeff Bezos” Dans cet épisode intégral du 28 janvier, en entrevue : Henri Chassé, comédien, metteur en scène et auteur Stéphane Chagnon, directeur général de la Société des musées du Québec René Grignon, fidèle auditeur Une production QUB Janvier 2025Pour de l'information concernant l'utilisation de vos données personnelles - https://omnystudio.com/policies/listener/fr

La fin de la gratuité universelle dans les musées. Entrevue avec Stéphane Chagnon, directeur général de la Société des musées du Québec.Pour de l'information concernant l'utilisation de vos données personnelles - https://omnystudio.com/policies/listener/fr

Norbert, du Puy-en-Velay, dans la Haute-Loire, me dit qu'il a sursauté l'autre jour quand un médecin, au sujet de l'épidémie de grippe actuelle, a déclaré que le vaccin n'était pas "une panacée universelle". "Il me semble que c'est un énorme pléonasme", remarque Norbert...

As the largest Jewish community in Europe and the third largest in the world, French Jewry—primarily of Sephardic descent from North Africa—blends a rich, thriving Jewish heritage with modern challenges.Giving a voice to the French Jewish community on this week's episode of Adapting, David Bryfman sits down with Devorah Serrao, CEO of Alliance Israélite Universelle, to explore the unique dynamics of Jewish education and identity in France. Devorah shares insights into how young French Jews today balance their French and Jewish identities, as well as lessons for Jewish communities worldwide in navigating identity and finding your inner voice. This episode was produced by Dina Nusnbaum and Miranda Lapides. The show's executive producers are David Bryfman, Karen Cummins, and Nessa Liben.  This episode was engineered and edited by Nathan J. Vaughan of NJV Media.  If you enjoyed the show, please leave us a 5-star rating and review, or even better, share it with a friend. Be sure to subscribe wherever you listen to podcasts and be the first to know when new episodes are released. To learn more about The Jewish Education Project visit jewishedproject.org where you can find links to our Jewish Educator Portal and learn more about our mission, history, and staff. We are a proud partner of UJA-Federation of New York. 

Histoire vivante vous emmène en Méditerranée. Une mer avec de nombreuses puissances riveraines qui s'opposent très souvent à propos des limites de leur souveraineté, de leurs droits réciproques et des usages qu'on y adopte. Un des symboles de la Méditerranée aujourd'hui est l'île de Lampedusa, une île-frontière entre Nord et Sud où le décompte des migrants en détresse ne s'arrête jamais. Pourtant, sous l'Ancien Régime, cette île a incarné un rêve de paix et d'entraide dans un monde perpétuellement en guerre et l'utopie se racontait avec ferveur dans une bonne partie du monde. Dionigi Albera est anthropologue. Il travaille sur les lieux saints, sur les religions qui voisinent et se croisent en Méditerranée et il s'est penché sur l'histoire de l'île de Lampedusa avant qu'elle ne soit habitée, avant qu'elle ne devienne un sujet funeste et récurrent dans l'actualité. Son livre : Lampedusa. Une histoire méditerranéenne (Seuil, 2023).

durée : 01:48:52 - Soft Power - par : Frédéric Martel - Entre l'exposition universelle à Osaka au Japon, les dialogues européens à Leipzig, Bruxelles et Sarajevo, la saison croisée France-Brésil de l'Institut français : 2025 est une année cruciale pour amplifier l'impact culturel de la France à l'international. - réalisation : Alexandra Malka - invités : Riss Dessinateur de presse et caricaturiste français; Philippe Besson Ecrivain; Eva Nguyen Binh Présidente de l'Institut Français

Rendez-vous avec la chanteuse ivoirienne Josey, à l'occasion de la sortie de son nouvel album Vibration Universelle. De ses débuts dans la musique, jusqu'à son interprétation magistrale du titre Côte d'Ivoire pour l'ouverture de la CAN 2024, en passant les difficultés qu'une artiste féminine peut rencontrer dans l'industrie, Josey se livre à bâtons rompus. Dans cet épisode, ses frères et sœur lui offrent une vidéo surprise. (Rediffusion du 25/05/2024) Retrouvez la version longue de l'émission sur la chaîne YouTube de Légendes Urbaines avec en bonus les vidéos surprises de Ronisia, Charlotte Dipanda, les parents de Josey et le billet d'humeur d'Aimeric alias Krow.► Lien de l'émission : Josey, une voix universelle dans Légendes Urbaines.

À l'occasion de la Journée internationale pour la Couverture Sanitaire Universelle, et alors que la Réunion mondiale du Partenariat pour la Couverture Sanitaire Universelle se tient jusqu'au 13 décembre 2024 au Palais des Congrès de Lyon, nous faisons le point sur les progrès faits au niveau mondial pour permettre à tout individu d'avoir recours aux services de santé dont elle a besoin, où et quand elle en a besoin, sans s'exposer à des difficultés financières. Fixée par les objectifs de développement durable (ODD) en 2015, la couverture sanitaire universelle devrait être une réalité à l'horizon 2030. Or, en 2021, environ 4,5 milliards de personnes n'étaient pas entièrement couvertes par les services de santé essentiels.Comment faire pour accélérer les progrès en matière de couverture sanitaire ? Qu'est-ce que cette couverture pourrait permettre en termes d'accès aux soins ?Émission délocalisée à Lyon. Mérès Mabiala, directeur général de la Planification, de l'Évaluation et des partenariats au Ministère de la Santé du Gabon Dr Awad Mataria, directeur Couverture Sanitaire Universelle et Systèmes de santé de la région Méditerranée orientale de l'OMS Mohamed Ali Mohamed, secrétaire général du ministère de la Santé de Djibouti Dr Isabelle Tondoh Koui, directrice de la Prospective, de la Planification et des Stratégies au sein du ministère de la Santé, de l'Hygiène Publique et de la Couverture Maladie Universelle de la Côte d'Ivoire.  Programmation musicale :► Groupe RTD – Raga Ka'Eegtow ► Emma Lamadji, Fidel Fourneyron – Ho o lo.Réalisation : Tiffanie Menta.

À l'occasion de la Journée internationale pour la Couverture Sanitaire Universelle, et alors que la Réunion mondiale du Partenariat pour la Couverture Sanitaire Universelle se tient jusqu'au 13 décembre 2024 au Palais des Congrès de Lyon, nous faisons le point sur les progrès faits au niveau mondial pour permettre à tout individu d'avoir recours aux services de santé dont elle a besoin, où et quand elle en a besoin, sans s'exposer à des difficultés financières. Fixée par les objectifs de développement durable (ODD) en 2015, la couverture sanitaire universelle devrait être une réalité à l'horizon 2030. Or, en 2021, environ 4,5 milliards de personnes n'étaient pas entièrement couvertes par les services de santé essentiels.Comment faire pour accélérer les progrès en matière de couverture sanitaire ? Qu'est-ce que cette couverture pourrait permettre en termes d'accès aux soins ?Émission délocalisée à Lyon. Mérès Mabiala, directeur général de la Planification, de l'Évaluation et des partenariats au Ministère de la Santé du Gabon Dr Awad Mataria, directeur Couverture Sanitaire Universelle et Systèmes de santé de la région Méditerranée orientale de l'OMS Mohamed Ali Mohamed, secrétaire général du ministère de la Santé de Djibouti Dr Isabelle Tondoh Koui, directrice de la Prospective, de la Planification et des Stratégies au sein du ministère de la Santé, de l'Hygiène Publique et de la Couverture Maladie Universelle de la Côte d'Ivoire.  Programmation musicale :► Groupe RTD – Raga Ka'Eegtow ► Emma Lamadji, Fidel Fourneyron – Ho o lo.Réalisation : Tiffanie Menta.

durée : 00:59:05 - Le Cours de l'histoire - par : Xavier Mauduit, Maïwenn Guiziou - À sa création en 1945, la Sécurité sociale est pensée comme un système qui peut avoir des déficits. L'objectif est de répondre à la demande sociale avant de penser au financement. Dans les années 1970, le "trou de la Sécu" devient un problème politique et sert de levier pour faire des réformes. - réalisation : Thomas Beau - invités : Nicolas Da Silva Économiste, maître de conférences en sciences économiques à l'Université Sorbonne Paris Nord; Bruno Palier Politiste, directeur de recherche du CNRS à Sciences Po au Centre d'études européennes

durée : 00:58:41 - Le Cours de l'histoire - par : Xavier Mauduit, Maïwenn Guiziou - La Sécurité sociale, c'est la France. À tel point que nous oublions parfois ses origines et les enjeux sur lesquels elle s'est construite… Les 4 et 19 octobre 1945, au sortir de la Seconde Guerre mondiale, deux ordonnances instituent la "Sécu". C'est le début d'un long combat pour son application. - réalisation : Thomas Beau - invités : Léo Rosell Agrégé d'histoire, doctorant à l'université de Bourgogne; Bruno Valat Historien, maître de conférences en histoire contemporaine à l'Institut National Universitaire Champollion, université de Toulouse

durée : 00:58:32 - Le Cours de l'histoire - par : Xavier Mauduit, Maïwenn Guiziou - Depuis le Moyen Âge, les corporations puis les sociétés de secours mutuel organisent une solidarité professionnelle entre les travailleurs face au risque de l'incapacité de travailler. Interdites, tolérées puis légitimées, comment ces sociétés s'articulent-elles avec les initiatives publiques ? - réalisation : Thomas Beau - invités : Charlotte Siney-Lange Historienne, chercheuse associé au Centre d'histoire sociale des mondes contemporains, spécialiste de l'histoire de la mutualité; Patricia Toucas-Truyen Historienne, chercheuse associée au Centre d'histoire sociale des mondes contemporains, spécialiste de la protection sociale, du mouvement mutualiste et du mouvement coopératif

durée : 00:58:59 - Le Cours de l'histoire - par : Xavier Mauduit, Maïwenn Guiziou - Au 18e siècle, les malades pauvres sont pris en charge dans des hôpitaux financés par la charité chrétienne. De l'Hôtel-Dieu à l'hôpital général, les soins médicaux restent cependant moindres. L'assistance médicale devient obligatoire à la fin du 19e siècle et s'adresse au plus grand nombre. - réalisation : Thomas Beau - invités : Claire Barillé Historienne, maîtresse de conférences à l'Université de Lille, membre du laboratoire IRHIS, spécialiste de l'histoire de l'hôpital; Olivier Faure Historien, professeur émérite à l'Université Jean Moulin Lyon 3, membre du laboratoire LARHRA, spécialiste d'histoire de la santé et de la protection sociale

[Quiz] Découvrez quel type d'entrepreneur vous êtes et quelle stratégie adopter, en fonction de votre personnalité

Stéphane Bern rouvre, 135 ans jour pour jour après sa clôture, l'Exposition universelle de 1889, qui célébrait, à l'époque, à Paris, le centenaire de la Révolution Française, en présentant les dernières avancées technologiques devant une grande dame construite pour l'occasion, "la tour de 300 mètres" - future Tour Eiffel - qui, comme l'ensemble de l'exposition, a attiré des millions de visiteurs…Dans quel contexte cette Exposition universelle a-t-elle été organisée à Paris ? Comment a-t-elle placé la France au centre des attentions du monde ? Pourquoi est-elle entrée dans l'Histoire ?Pour en parler, Stéphane Bern reçoit Edouard Vasseur, historien.Au Coeur de l'Histoire est réalisée par Loïc Vimard. Rédaction en chef : Benjamin Delsol. Auteur du récit : Théodore Dehgan. Journaliste : Clara Léger. Programmation : Morgane Vianey.

Stéphane Bern rouvre, 135 ans jour pour jour après sa clôture, l'Exposition universelle de 1889, qui célébrait, à l'époque, à Paris, le centenaire de la Révolution Française, en présentant les dernières avancées technologiques devant une grande dame construite pour l'occasion, "la tour de 300 mètres" - future Tour Eiffel - qui, comme l'ensemble de l'exposition, a attiré des millions de visiteurs…Dans quel contexte cette Exposition universelle a-t-elle été organisée à Paris ? Comment a-t-elle placé la France au centre des attentions du monde ? Pourquoi est-elle entrée dans l'Histoire ?Pour en parler, Stéphane Bern reçoit Edouard Vasseur, historien.Au Coeur de l'Histoire est réalisée par Loïc Vimard. Rédaction en chef : Benjamin Delsol. Auteur du récit : Théodore Dehgan. Journaliste : Clara Léger. Programmation : Morgane Vianey.

Dans son récit, Stéphane Bern nous raconte l'histoire de l'Exposition universelle de 1889.Au Coeur de l'Histoire est réalisée par Loïc Vimard. Rédaction en chef : Benjamin Delsol. Auteur du récit : Théodore Dehgan. Journaliste : Clara Léger. Programmation : Morgane Vianey.

Listen to the premiere episode of the second season of The Forgotten Exodus, the multi-award-winning, chart-topping, and first-ever narrative podcast series to focus exclusively on Mizrahi and Sephardic Jews. This week's episode focuses on Jews from Tunisia. If you like what you hear, subscribe before the next episode drops on September 3. “In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.