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ID:
158078
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| Summary/Abstract |
In mainstream scholarship, David Ben-Gurion is described as one of the main supporters and primary advocates of the policy of encouraging mass Jewish immigration to Israel (aliya) in the 1950s. The Zionist movement had two different motives for supporting aliya: Diaspora Jews’ need for a safe haven (which would require mass aliya), and the need to build a solid and stable Jewish society in mandatory Palestine/Israel (which would require selective aliya).
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| 2 |
ID:
171308
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| Summary/Abstract |
Samy Elmaghribi was a mid-twentieth century Moroccan superstar. From his debut in 1948 through his professional zenith in 1956, the Jewish musician was a ubiquitous presence on radio and in concert. His popularity owed to his pioneering of modern Moroccan music and to his performance of Moroccan nationalism through song and on stage. Elmaghribi's brand of anti-colonial nationalism, however, was not that of any particular political party. Instead, he espoused what might be termed, “Moroccanism,” a territorial nationalism that placed Sultan Mohamed ben Youssef at its center. Like Elmaghribi, it enjoyed widespread support. This study demonstrates that a focus on musical culture gives voice to mainstream forms of Moroccan nationalism that have received little scholarly attention to date. It also points to the active participation of Jews in postwar MENA societies. Finally, this article reconsiders the dynamics of decolonization through study of Elmaghribi's career, which spanned colony and independent nation.
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| 3 |
ID:
190991
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| Summary/Abstract |
In July 1950, Moroccan Rabbi Yahya Ben Harosh wrote a letter to his students chastising those exposed to ultraOrthodox anti-Zionist influences for disparaging and denigrating Zionist leaders and the founders of the State of Israel. This article discusses the historical background to the letter, including the ideological foundation of the rabbi’s vigorous protest: from his position regarding the messianic concept to the religious affirmation of Zionism as a national-liberation movement. As such, Ben Harosh’s stimulating letter is not an isolated episode but a reflection of the longstanding religious and ideological antecedents of Zionism, dating back to the 16th century, which contained the main elements of the would-be Zionist endeavour. So much so that it is arguable that the 16th century set in motion a fundamental process worthy of being the departure point of Zionist historiography.
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