This volume examines the cultural legacy of Jewish emigration from the Maghreb and the Middle East in the years following 1948. Drawing on the remarkable cinematic and literary output of the last twenty years, this collection posits loss as a new conceptual framework in which to understand Jewish-Muslim relations. Previous studies of Jewish emigration have followed the mass departure of Jews, but the contributors to this book choose to remain behind and trace the contours of Jewish absence in Maghrebi and Middle Eastern societies. Attuned to loss in this way, the cultural memories of Jewish-Muslim life transcend the narratives of turmoil, taboo, and nostalgia that have dominated Muslim and prevalent scholarly perspectives on Jewish emigration. Read as a whole, the collection affords an uncommon opportunity to mourn and heal through a nuanced reckoning with the absence of Jews from communities in which they had lived for millennia. Its wide geographic reach and interdisciplinary nature will speak both to scholars and lay readers in Amazigh studies, Arabic studies, Middle Eastern studies, Jewish studies, memory studies, and a host of other disciplines. In addition to the editors, the contributors to this volume are Iskandar Ahmad Abdalla, Abdelkader Aoudjit, İlker Hepkaner, Sarah Irving, Stephanie Kraver, Lital Levy, Nadia Sabri, and Lior B. Sternfeld.

Contemporary Moroccan Thought offers a new and broad coverage of the intellectual dynamics and scholarly output of what is presented here as the Rabat School since the 1950s. Geographically situated at the western edge of the classical Arab-Islamic world, Moroccan scholarship has made a belated yet vigorous comeback on the modern Arab intellectual scene, attracting wider reception beyond the Arabic-speaking world, through influential contributions in philosophical, theological, social and cultural studies. This volume sets a new standard in the study of Moroccan, North African, and Middle Eastern societies, and will undoubtedly remain an important scholarly reference for generations to come. Contributors Deina Abdelkader, Nayla Abi Nader, Kholoud Al-Ajarma, Salah Basalamah, Mohamed Wajdi Ben Hammed, Sara Borrillo, Ibrahim Bouhaouliane, Tina Dransfeldt Christensen, Driss El Ghazouani, Brahim El Guabli, Abdennabi El Harri, Amin El-Yousfi, Francesca Forte, Fatma Gargouri, Wael Hallaq, Mohammed Hashas, Alma Rachel Heckman, Aziz Hlaoua, Abdellatif Kidai, Markus Kneer, Mohamed Lamallam, Khalid Lyamlahi, Juan A. Macías-Amoretti, Djelloul Magoura, Mohammed K. B. Rhazzali, Raja Rhouni, Nils Riecken, Fatima Sadiqi, Hamza Salih, Ari Schriber, Simone Sibilio, and Abdessalam Tawil.

Given the intense scrutiny of Muslims, The Routledge Handbook of Islam and Race is an outstanding reference to key topics related to Islam and racialization. Comprising over 40 chapters by nearly 50 international contributors, the Handbook covers 30 countries on six continents examining an array of subjects including Chinese, Russian, Iranian, and Palestinian Muslims as racialized others Hip-Hop, Islam, and race Sexuality, gender, and race in Muslim spaces Islamophobia and race Racializing Muslim youth Islam, media, photography and race Central issues are explored not only in Muslim societies but also in Muslim-minority countries like Mexico, Finland, Brazil, New Zealand, and South Africa for topics such as race and color in the Qur’an, law, slavery, conversion, multiculturalism, blackness, whiteness, and otherness. The Routledge Handbook of Islam and Race is essential reading for students and researchers in religious studies and postcolonial studies. The Handbook will also be very useful for those in related fields such as art and architecture, literature, ethnic studies, Black and Africana studies, sociology, history, anthropology, and global studies.

WINNER OF THE ARAB AMERICAN BOOK AWARD • NAMED ONE OF THE BEST BOOKS OF THE YEAR BY NPR The stunning debut of a brilliant nonfiction writer whose vivid account of his grandparents' lives in Egypt, Tunisia, Palestine, and Los Angeles reclaims his family's Jewish Arab identity There was a time when being an "Arab" didn't mean you were necessarily Muslim. It was a time when Oscar Hayoun, a Jewish Arab, strode along the Nile in a fashionable suit, long before he and his father arrived at the port of Haifa to join the Zionist state only to find themselves hosed down with DDT and then left unemployed on the margins of society. In that time, Arabness was a mark of cosmopolitanism, of intellectualism. Today, in the age of the Likud and ISIS, Oscar's son, the Jewish Arab journalist Massoud Hayoun whom Oscar raised in Los Angeles, finds his voice by telling his family's story. To reclaim a worldly, nuanced Arab identity is, for Hayoun, part of the larger project to recall a time before ethnic identity was mangled for political ends. It is also a journey deep into a lost age of sophisticated innocence in the Arab world; an age that is now nearly lost. When We Were Arabs showcases the gorgeous prose of the Eppy Award–winning writer Massoud Hayoun, bringing the worlds of his grandparents alive, vividly shattering our contemporary understanding of what makes an Arab, what makes a Jew, and how we draw the lines over which we do battle.

Irene Eber was one of the foremost authorities on Jews in China during the twentieth and twenty-first centuries—a field that, in contrast to the study of the Jewish diaspora in Europe and the Americas, has been critically neglected. This volume gathers fourteen of Eber’s most salient articles and essays on the exchanges between Jewish and Chinese cultures, making available to students, scholars, and general readers a representative sample of the range and depth of her important work in the field of Jews in China. Jews in China delineates the centuries-long, reciprocal dialogue between Jews, Jewish culture, and China, all under the overarching theme of cultural translation. The first section of the book sets forth a sweeping overview of the history of Jews in China, beginning in the twelfth century and concluding with a detailed assessment of the two crucial years leading up to the Second World War. The second section examines the translation of Chinese classics into Hebrew and the translation of the Hebrew Bible into Chinese. The third and final section turns to modern literature, bringing together eight essays that underscore the cultural reciprocity that takes place through acts of translation. The centuries-long relationship between Judaism and China is often overlooked in the light of the extensive discourse surrounding European and American Judaism. With this volume, Eber reminds us that we have much to learn from the intersections between Jewish identity and Chinese culture.

Moroccan Other-Archives investigates how histories of exclusion and silencing are written and rewritten in a postcolonial context that lacks organized and accessible archives. The book draws on cultural production concerning the “years of lead”—a period of authoritarianism and political violence between Morocco’s independence in 1956 and the death of King Hassan II in 1999—to examine the transformative roles memory and trauma play in reconstructing stories of three historically marginalized groups in Moroccan history: Berbers/Imazighen, Jews, and political prisoners. The book shows how Moroccan cultural production has become an other-archive: a set of textual, sonic, embodied, and visual sites that recover real or reimagined voices of these formerly suppressed and silenced constituencies of Moroccan society. Combining theoretical discussions with close reading of literary works, the book reenvisions both archives and the nation in postcolonial Morocco. By producing other-archives, Moroccan cultural creators transform the losses state violence inflicted on society during the years of lead into a source of civic engagement and historiographical agency, enabling the writing of histories about those Moroccans who have been excluded from official documentation and state-sanctioned histories. The book is multilingual and interdisciplinary, examining primary sources in Amazigh/Berber, Arabic, Darija, and French, and drawing on memory studies, literary theory, archival studies, anthropology, and historiography. In addition to showing how other-archives are created and operate, El Guabli elaborates how language, gender, class, race, and geographical distribution are co-constitutive of a historical and archival unsilencing that is foundational to citizenship in Morocco today.

Thousands of people have been honored for saving Jews during the Holocaust -- but not a single Arab. Looking for a hopeful response to the plague of Holocaust denial sweeping across the Arab and Muslim worlds, Robert Satloff sets off on a quest to find the Arab hero whose story will change the way Arabs view Jews, themselves, and their own history. The story of the Holocaust's long reach into the Arab world is difficult to uncover, covered up by desert sands and desert politics. We follow Satloff over four years, through eleven countries, from the barren wasteland of the Sahara, where thousands of Jews were imprisoned in labor camps; through the archways of the Mosque in Paris, which may once have hidden 1700 Jews; to the living rooms of octogenarians in London, Paris and Tunis. The story is very cinematic; the characters are rich and handsome, brave and cowardly; there are heroes and villains. The most surprising story of all is why, more than sixty years after the end of the war, so few people -- Arab and Jew -- want this story told.

During the nineteenth century, cultural heritage became a dominant feature of the political ideology of the European states and of their colonies. It became a new form of legitimization for the rising nation-state, cementing its inextricable link with that nation's politics and practices. The set of concepts and practices defining cultural heritage were exported to, and imposed over, the colonized populations in North Africa and the Near East. The legacy of the colonial period has proven very significant in the domain of cultural heritage which has become a crucial cultural arena in many Arab states. As in the majorities of post-colonial states, in the Arab world, the inherited paradigm of cultural heritage has been subject to various forms of adaption and re-elaboration that have made it a lively and complex space of negotiations between various actors. Thus, in The Politics of Cultural Heritage in the Middle East, Irene Maffi and Rami Daher draw together expert scholars to unravel these complex processes that are involved in the definition, production and consumption of heritage and its material culture in the Middle East, and the dynamics of the key actors involved. The variety of the cases analysed that cover the region from Morocco to Lebanon, as well as the multiplicity of the actors concerned such as the state (post-colonial or colonial), international organizations, municipal councils, local communities, families and even exceptional personalities, highlights and explores the complex processes where very local and specific dynamics intertwine with transnational economic, political and cultural fluxes. In its examination of the workings of cultural heritage in the Middle East, this book is an important resource for students and scholars of Middle East Studies, Cultural History, History of Art and Architecture, and for stakeholders involved in the field of cultural heritage.

Moroccan Jews can trace their heritage in Morocco back 2000 years. In French Protectorate Morocco (1912-56) there was a community of over 200,000 Jews, but today only a small minority remains. This book writes Morocco's rich Jewish heritage back into the protectorate period. The book explains why, in the years leading to independence, the country came to construct a national identity that centered on the Arab-Islamic notions of its past and present at the expense of its Jewish history and community. The book provides analysis of the competing nationalist narratives that played such a large part in the making of Morocco's identity at this time: French cultural-linguistic assimilation, Political Zionism, and Moroccan nationalism. It then explains why the small Jewish community now living in Morocco has become a source of national pride. At the heart of the book are the interviews with Moroccan Jews who lived during the French Protectorate, remain in Morocco, and who can reflect personally on everyday Jewish life during this era. Combing the analysis of the interviews, archived periodicals, colonial documents and the existing literature on Jews in Morocco, Kristin Hissong's book illuminates the reality of this multi-ethnic nation-state and the vital role memory plays in its identity.

This interdisciplinary collection of 82 articles is designed to bring today's most pressing issues into the classroom and help prepare college students to assume their roles as members of an increasingly global community.