Suchergebnisse

In the spring of 1902, Miryam bint Lalu Partush appealed to military representatives in Ghardaïa, in the Mzab Valley (a valley of five fortified oasis cities in the northern Algerian Sahara, six hundred kilometers south of Algiers), for the paperwork that would allow her to undertake a six-month pilgrimage to Jerusalem with her husband, the wealthy merchant Musa (Moshe) bin Ibrahim Partush. Miryam Partush was unusual in possessing the means for such a rare, costly voyage; but notwithstanding her class, Partush's legal status was typical of most Muslims and southern Algerian Jews in Algeria. She was not a citizen, nor did she hold official papers of any kind. When Miryam Partush appealed to the military authorities in Ghardaïa, then, she was appealing for many things: for the right to leave her native valley and travel to the port of Algiers; for the papers that would allow her to cross colonial boundaries; and for the documentation that would register her liminal legal identity. Authorizing her travel, Algeria's governor-general named Partush a "non-naturalized Jew from the Mzab." Thus did Partush embark on her six-month journey with a negative legal identity: this Jewish woman was definable, in the eyes of the law, only by what she did not possess.

This article turns to an unexplored genre of Russian letters—the Yiddish cartoon—in order to consider how the most popular Russian Jewish newspaper of the early twentieth century participated in the Revolution of 1905-07. By exploring cartoons published in Derfraynd (St. Petersburg, 1903-1913, renamed Dos lebn February-July 1906) Sarah Abrevaya Stein reflects on how the Yiddish press reflected and shaped evolutions in Russian Jewish popular opinion: in particular, the temporary shift away from nationalist and toward opposition and socialist politics. This article also considers why the revolution ended in the world of Yiddish letters some months earlier than it did in the Russian, in the wake of the Bialystok pogroms of June 1906. This event, Stein demonstrates, catalyzed a redirection in the aesthetic and political tenor of popular Yiddish sources, prompting the cartoon to be replaced with the photograph and the politics of opposition with nationalism.

Between metropole and French North Africa : Vichy's anti-Semitic legislation and colonialism's racial hierarchies / Daniel J. Schroeter -- The persecution of the Jews in Libya between 1938 and 1945 : an Italian affair? / Jens Hoppe -- The implementation of anti-Jewish laws in French West Africa : a reflection of Vichy anti-Semitic obsession / Ruth Ginio -- "Other places of confinement" : Bedeau internment camp for Algerian Jewish soldiers / Susan Slyomovics -- Blessing of the bled : rural Moroccan Jewry during World War II / Aomar Boum and Mohammed Hatimi -- À la recherche de Vichy : the Commissariat général aux questions juives and the implementation of the Statut des juifs in Tunisia / Daniel Lee -- Eyewitness Djelfa : daily life in a Saharan Vichy labor camp / Aomar Boum -- The ethics and aesthetics of restraint : Judeo-Tunisian narratives of occupation / Lia Brozgal -- Fissures and fusions : Moroccan Jewish communists and World War II / Alma Heckman -- Re-centering the Holocaust (again) / Omer Bartov -- Paradigms and differences / Susan Rubin Suleiman -- Sephardim and Holocaust historiography / Susan Gilson Miller -- Stages in Jewish historiography and collective memory / Haim Saadoun -- A memory that is not one / Michael Rothberg -- Holocaust and North Africa / Todd Presner

Network models of diffusion predominantly think about cultural variation as a product of social contagion. But culture does not spread like a virus. We propose an alternative explanation we call associative diffusion. Drawing on two insights from research in cognition—that meaning inheres in cognitive associations between concepts, and that perceived associations constrain people's actions—we introduce a model in which, rather than beliefs or behaviors, the things being transmitted between individuals are perceptions about what beliefs or behaviors are compatible with one another. Conventional contagion models require the assumption that networks are segregated to explain cultural variation. We show, in contrast, that the endogenous emergence of cultural differentiation can be entirely attributable to social cognition and does not require a segregated network or a preexisting division into groups. Moreover, we show that prevailing assumptions about the effects of network topology do not hold when diffusion is associative.