EAJS Conference Grant Programme 2020/21
REPORT
Across Borders and Boundaries: Jewish Be-Longings in the Mediterranean Space and Beyond
Venice, Ca’ Foscari University – 6/7 October 2021
Organisers: Dario Miccoli, Università Ca’ Foscari Venezia; Piera Rossetto, Centre for Jewish Studies University of Graz
With the support of: EAJS; FWF (Austrian Science Fund); Department of Asian and North African Studies, Ca’ Foscari University of Venice
Abstract
At the intersection of Jewish, postcolonial and migration studies, this discussion-focused workshop explored Jewish migrations from the Middle East and North Africa across the Mediterranean and beyond during the second half of the 20th century. The two-day workshop brought together early career and senior scholars from different disciplines (history, anthropology, sociology, literary studies) to discuss issues of multiple belongings, cultural affiliations, dis-locations as they are evoked in memories and narratives of migration. Building on multiple case studies (Jewish migrants from Morocco, Algeria, Tunisia, Libya, Egypt, Iran, Syria, Rhodes, Corfu), we aimed at portraying the complexity of a migratory phenomenon that intensified dramatically between the late 1940s and 1970s and deeply changed the demography and social composition of both European and Middle Eastern Jewish communities.
RATIONALE OF THE WORKSHOP
Historical framework
In recent years, the contemporary Jewish diaspora experience in the Middle East and North Africa (MENA) region has attracted more and more the interest of scholars eager to investigate the fate of Jews living – like other minorities – in Muslim-majority countries. As Jews have moved between different countries in late modern and contemporary times, they have been affected by the political, economic and social processes of the whole region. Within the scope of the workshop, it was worth recalling at least three major scenarios. During the nineteenth century, the application of administrative, political and educational reforms (such as the Ottoman Tanzimat between 1839 and 1856) deeply changed the status of religious minorities, among other aspects. It also brought new forms of social relations into the public sphere (Bashkin and Schroeter 2016). The first half of the twentieth century was characterised both by an intensification of European colonial expansion in the region and by the growth of national aspirations. This was especially true among urban populations, which increasingly perceived and claimed themselves as Arab and Muslim (Abécassis and Faü 2011). Finally, the outbreak of the war in Palestine, in 1947, culminated in the establishment of the State of Israel in 1948 – which forever changed the political scenery. 1948 is widely regarded as the major turning point for the history of the entire Middle East and North Africa region (Shlaim and Rogan 2001). All these processes have affected the life of Jews living in these areas and played a role in pushing Jews’ mass migration towards Israel, Europe, Canada and the USA – as well as to other countries – between the late 1940s and 1970s. This mass migration resulted in a dramatic, although not complete, disappearance of the Jewish presence in North Africa and the Middle East. The main exceptions to this are Turkey, Iran and – to a lesser extent – Morocco and Tunisia.
(In)Visible Jewish Migrations across the Mediterranean
Many Jews chose Europe to start a new life because they were citizens of a European state or because they considered themselves as Europeans in terms of cultural and linguistic affiliations. In this sense, their story could be interpreted as part of the decolonisation movements during which “an estimated five to seven million people were repatriated to Europe over a thirty-five-year period that began during World War II” (Smith 2003, 9). Given the scale of the phenomenon, Smith lamented a sort of invisibility of these migrants in the academic literature, and in this respect, the history of the Jewish migrations from the MENA region was not in any sense more visible than that of the colonial repatriates. Fifteen years later, the interest in the field of colonial repatriations has grown (Elkins and Pedersen 2005; Borutta and Jansen 2015; Deplano 2017; Dard and Dulphy 2020), as well as the research within the fields of contemporary Sephardi and Mizrahi studies which “grew significantly thanks to new publications that took into consideration unexplored aspects of the history, literature and identity of modern Middle Eastern and North African Jews” (Miccoli 2017, 1), such as those which describe the migration of North African Jews to postcolonial France (Mandel 2014; Katz 2015).
This field of study is not only giving new directions of inquiry in the broader field of Jewish studies – consider especially the contribution to the topic of colonialism and the Jews (Katz E.B. et al., 2017) –but it has also the potential to nurture the current debate on transnational processes of memory, migration and identity in Europe and beyond. Our workshop intended to contribute to both aspects, as illustrated in the next section.
Case studies and research questions
Concerning the field of Jewish Studies, we considered little explored experiences of Jewish migrations across the Mediterranean and beyond, such as the case of Jews from Corfu to Trieste (Catalan and Perissinotto); Jews from Libya, Egypt and Iran to Europe (Bottecchia, Picciotto, Rossetto, Sadjed, Spadaro); Italian Jews in Tunisia (Oppizzi) and Rhodesli Jews in Africa (Miccoli). The comparison of these case studies with more consolidated research on Jewish migrations from North Africa and Europe towards France and Canada (Baussant, Malinovich) and with auto-ethnographic reflections on Jewish memory, material culture and the methodological questions underlying all that (Trevisan Semi, Tartakowsky), helped us tackle the following research questions: aside from the peculiar, individual experience, are there “knots of memory” (Rothberg 2010) – “thick points of identification” (Rossetto 2014) – to be found, among others, around ideas of modernity, national belonging and cultural affiliation? How did North African and Middle Eastern Jews deal with “borders and boundaries” (Fassin 2011), that is, with issues of citizenship (also as lived experience, Ballinger 2007) and identity vis- à-vis host nations and fellow Jews in the country of arrival? We argued that Jewish migrations across the Mediterranean help us understanding contemporary mobilities across the Mediterranean and beyond. This is particularly important today, as the very idea and history of European integration, which promotes multiple religious, ethnic and cultural belonging as a factor that enables integration whilst respecting diversity, are put into question.
PROGRAMME
Wednesday 6 October 2021
Tesa 1, CFZ and online (Zoom streaming)
15.15-15.45 Greetings and Introduction
Piera Rossetto, University of Graz and Dario Miccoli, Ca‘ Foscari University
15.45-16.45 Histories of Mediterranean Mobility I
A Place that Changed Its Place, a Time that Changed Its Time: Egyptian Jews in Transit
Michèle Baussant, CEFRES/ISP/CNRS, Prague
Colonialism and the Holocaust: the Jews of Rhodes in Congo, 1920s-1960s
Dario Miccoli, Ca‘ Foscari University
16.45-17.15 Break
17.15-18.00 Keynote Speech
Between the Bible and Primo Levi? Crossing Disciplines Through a Personal Path of Research
Emanuela Trevisan Semi, Ca‘ Foscari University
Thursday 7 October 2021
Tesa 1, CFZ and online (Zoom streaming)
9.30-10.30 Histories of Mediterranean Mobility II
A Reversal of Fortunes: Opening Immigration Pathways for MENA Jews in the Post-Colonial World
Nadia Malinovich, CNRS/EPHE, Paris
Jewish Mobility From and Towards Libya at the Eve of Libyan Independence, 1949-1951: Attitude and Policies of the Italian Authorities
Giordano Bottecchia, Paris VIII University/Scuola Normale Superiore, Pisa
10.30-11.00 Break
11.00-12.00 Memories and Belongings I
Pitigliano, Maryland? Travelling Memories and Moments of Truth
Barbara Spadaro, University of Liverpool
The Rules of the Game: Tennis, Clubs and Postcolonial Society in the Memory of an Italian Immigrant From Tunisia
Martino Oppizzi, Institut d’Histoire du Temps Présent, Paris
15-00-16.00 Objects of Memory
Cracovie-Maghreb: Circulations, Images and Usages of a Hand. An Ego-History
Ewa Tartakowsky, ISP and University of Warsaw
The Stuff that Differences are Made of: A Heirloom from Iran
Ariane Sadjed, Austrian Academy of Sciences (online)
16.15-16.30 Break
16.30-17.30 Memories and Belongings II
Public History and Jewish Migration Through Trieste, 1903-1945
Tullia Catalan, University of Trieste and Matteo Perissinotto, University of Ljubljana
What’s in a Map? Engaging Senses, Memories and Meanings
Piera Rossetto, University of Graz
17.30-18.15 Final Discussion
ABSTRACTS
A Place that Changed Its Place, a Time that Changed Its Time: Egyptian Jews in Transit
Michèle Baussant, CEFRES/ISP/CNRS, Prague
This presentation is dedicated to the emergence of a growing interest in the Egyptian Jewish past, expressed in particular through places, social spaces, and built spaces, while the Jewish community almost disappeared from the country and other minorities for more than fifty years. This resurgence is taking place in a general context of the rise in recent decades of a Jewish movement in the countries of Islam that tends to preserve Jewish heritage in situ and claims both forms of multi-secular coexistence with Muslims and a Jewish refugee history – in order to fight against the Palestinian narrative in particular.
Based on multi-sites fieldwork in Egypt and many countries Egyptian Jews settled, on interviews and observations, my communication will focus on the resurgence today of this interest. Why does this community and this past and not another still stick to the present? I will explore on one side how Egyptian Jews have been working outside Egypt for several decades to build a specific belonging to Egypt, despite their very diverse origins, creating an “inversed diaspora”. On the other side, I will describe how the Egyptian government and different population segments are imagining and promoting an Egypt with a Jewish past. These two movements, not driven by the same interests and stakes, both construct specific cartography of Jewish spaces in Egypt and a Jewish Egypt, one focused on absence and history, the other on the search for presence and a still-living experience.
Colonialism and the Holocaust: the Jews of Rhodes in Congo, 1920s-1960s
Dario Miccoli, Ca‘ Foscari University
Between the 1920s and the 1960s, almost 2000 Jews from the island of Rhodes migrated to Congo, particularly to the region of Katanga and its capital Elisabethville. The migration was due to economic reasons, and then to the impact of the 1938 Italian anti-Jewish laws. In the mid-1940s, also several Holocaust survivors from Rhodes settled in Congo, where a Jewish community continued to exist and thrive until the early 1960s. Basing on literary and archival sources, as well as on oral testimonies, this paper explores the history of this little-known migration and the social and economic activities that the Jews of Rhodes conducted in Katanga. By doing so, it sheds light on the historical and memorial interconnections between colonialism and the Holocaust, Jewishness and whiteness in crucial decades both for the history of Congo and of the Jews of the Mediterranean.
Between the Bible and Primo Levi? Crossing Disciplines Through a Personal Path of Research
Emanuela Trevisan Semi, Ca‘ Foscari University
This keynote speech intends to reflect on the scholarly encounters and research path of the author, at the crossroads between Jewish Studies, anthropology and Diaspora Studies. It does so by reconstructing the difficulties, challenges and intellectual approaches present in the fields from the 1970 to today. It is, in other words, an occasion to revisit Jewish Studies in Italy and across the Mediterranean from an auto-ethnographic point of view that highlights the migration of theories, languages and people.
A Reversal of Fortunes: Opening Immigration Pathways for MENA Jews in the Post-Colonial World
Nadia Malinovich, CNRS/EPHE, Paris
This paper focuses on the role that a postwar “human rights revolution,” declining antisemitism, a re-centering of “the Jew” in the Western imagination, and the activism of the United States, Canadian, and French Jewish communities played in opening emigration pathways for Jews of North Africa and the Middle East in postwar decades. In striking contrast to the situation that German and other European Jews had faced when attempting to flee Europe during the Nazi era, MENA Jews seeking to emigrate in the postwar years were generally considered as desirable future citizens. This desirability was also a function of the fact that, much more so than their Muslim compatriots, they were western-acculturated, thanks in large part to the role of the AIU school network. The legacy of the Holocaust in and of itself played a role in these departures, as MENA Jews were cast as a population in need of “saving.” While they did indeed face hostility and in some instances the threat of violence in their home countries in the wake of the Israeli-Arab conflict and decolonization, the situation of MENA Jews was not akin to that of their European brethren a generation prior. Rather, this post-war Jewish emigration wave must be understood within the theoretical framework of the “pushes and pulls” of immigration history, as individuals weighed their options and decided to emigrate to particular countries for a combination of social, economic, and cultural reasons.
Pitigliano, Maryland? Travelling Memories and Moments of Truth
Barbara Spadaro, University of Liverpool
Barbara Spadaro’s research begins in Pitigliano, an Etruscan hill town in Tuscany known as ‘La piccola Gerusalemme’ (Little Jerusalem) because of the long history of its Jewish community. Pitigliano is the birthplace of Giannetto Paggi (1852–1916), a Jewish teacher who opened the first Italian school in Tripoli and was celebrated as ‘the pioneer of Italian civilization in Libya’ in the colonial and Fascist decades. His story sheds light on a series of tensions and fractures – including the occupation of Tripoli, the anti-Semitic laws introduced under Fascism and the expulsion of Italians from independent Libya in 1967 – that shaped notions of Italianness as much as individual and collective trajectories. Spadaro’s research explores these trajectories in dialogue with members of the Paggi family, who were ‘repatriated’ to Italy in 1967, and with the founder of the Jewish Institute of Pitigliano in Maryland, a scholar of Sephardic history and culture. The study considers the mobility of memory as a series of intersubjective and translational processes. It draws on Luisa Passerini’s concept of intersubjectivity, Naomi Leite’s ethnography of affinity and Francesco Ricatti’s ‘emotion of truth’ to engage with the processes of identification and knowledge exchange that emerged through the fieldwork. Spadaro explores the webs of imaginative and emotional interconnections linking her interviewees with the stories of Giannetto Paggi and Pitigliano, and, by extension, with narratives of Italianness and Jewishness.
Jewish Mobility From and Towards Libya at the Eve of Libyan Independence, 1949-1951: Attitude and Policies of the Italian Authorities
Giordano Bottecchia, Paris VIII University/Scuola Normale Superiore, Pisa
The year 1949 marked for Libya, a former Italian colony, the beginning of a process that would lead to its independence in December 1951. In this period, Libya witnessed significant Jewish migratory outflows and, to a lesser extent, inflows. Although Italy no longer directly administered the territory of Libya, since Libya had been occupied by the Allied forces (the United Kingdom and France) during World War Two, most of the country’s population had not acquired a new legal status. The majority of the population kept, at least theoretically, the legal status they had during the Italian colonial period. This is why Italian authorities were often involved or had something to say about the movements of the former colonial citizens. This conference, through the study of visa and passport applications from Libyan Jews residing both in Libya and in other Mediterranean countries (Tunisia, Egypt, and Israel), aims to shed light on the attitude and policies adopted by the Italian authorities (Ministry of Foreign Affairs, Ministry of Italian Africa and Ministry of the Interior) towards these migratory flows and to understand the factors that influenced the possibility of Libyan Jews to move from one country to another.
The Rules of the Game: Tennis, Clubs and Postcolonial Society in the Memory of an Italian Immigrant From Tunisia
Martino Oppizzi, Institut d’Histoire du Temps Présent, Paris
My contribution aims to enrich the debate about the relationship between migrant worlds and material cultures by the analysis of a specifical, yet apparently anonymous object: a tennis racket. This object has been part of the life of Carlo U., born and grown up in Tunis in an Italian-Jewish family, then emigrated to Italy and finally arrived in Paris. The tennis racket became the centre of an interview realised on January 2021 in order to understand some aspects of the childhood of its owner, between the 1970s and 1980s. Carlo U.’s story has been an opportunity to reflect on the semantic stratification of the object, which encompasses several meanings: play tool, social marker, symbolic object, vector of sociability. In the memory of its owner, the tennis racket evoked a lost world, a “golden age” rooted in a post-colonial context (but still linked to codes and schemes raised during the colonial era). The central elements of this world were the tennis club, in the European suburbs of Tunis, a place which embodied both an emotional and a symbolic dimension. The tennis club is remembered as a place of physical training, of course, but also a social environment to build crucial networks. A place where young people could learn a set of shared values (often implicitly), the “rules of the game” of the European bourgeoisie of Tunis: respect for the adversary, merit, respectability, self-improvement, importance of social status. The tennis racket acquires a new dimension through the experience of exile, after leaving behind the sport, the country and some of the friendships. As a result, this object seems to remind to its owner the ambiguity of the link between past and present, and the dynamic relationship between continuities and ruptures. From a micro-historical perspective, the analysis of this “object of exile” open to a more articulated reflection about historical issues, such the evolution of colonial society and its legacy after independence, the sociability of the elites of post-colonial Tunisia, the building of a memory from an emigrant perspective.
Cracovie-Maghreb: Circulations, Images and Usages of a Hand. An Ego-History
Ewa Tartakowsky, ISP and University of Warsaw
The paper deals with the author’s ego-history, which is revealed from an object that has accompanied her for about twenty years. The object in question is a pendant, representing an open stylized hand. It has been given to the author as Fatima’s hand, a Muslim talisman present in North Africa, particularly in Morocco and Tunisia, but also in Persia, Iraq and Kurdistan. Once in France, where its owner started her PhD studies in Jewish Maghrebi and Sephardic literature in post-colonial France, it took another signification, becoming as much a Jewish symbol as a Muslim one, objectively reinforcing the process of identity belonging to a “Maghrebinity” or “Orientality” specific to Jews in Islamic lands. The author, born in Jewish district in Cracow, Kazimierz, noticed its presence in Poland from the 2000s, when the Jewish quarter stared to be revitalized, valorizing Jewish culture – first Ashkenazi, then worldwide one. This process was concomitant to a gentrification made possible by the consequences of the transformation of 1989. In this context, a character of inauthenticity of the Jewishness promoted by the revitalization in Kazimierz, as witnessed by the hamsa massively transplanted to Kazimierz, is associated with a vision of a “hype” Israeli culture, which corresponds to the norms of the middle and upper social categories, urban and globalized, indistinctly Jewish or non-Jewish. Correlatively, it is presented as a typical symbol of Polish Judaism, both constructions having in common that they are totally decontextualized. For the author, the hand pendant symbolizes both her research – on Maghrebi Jews and Polish Jewishness – and her own trajectory of dealing of her Jewishness.
The Stuff that Differences are Made of: A Heirloom from Iran
Ariane Sadjed, Austrian Academy of Sciences
The region of modern-day Iran has been a trading and cultural epicenter for thousands of years. A rich textile tradition that dates to the time of the medieval Silk Road trade continues today to represent essential concepts of home and female kinship. During the Qajar dynasty (1789 – 1925) tailors were employed by the courts, but textile weaving and embroidery was a cottage industry in cities like Kerman, Isfahan, Tabriz, and Kashan. An oasis on the edge of Iran’s Great Desert, Kashan is an ancient city with an old Jewish community. It was a center for the manufacture and trade of carpets and textiles. The fabric presented in my talk was given as part of a tradition within a Jewish family, or a family whose religious identity was in transition. Jewish rituals were still observed alongside Baha’i ones. In 1925 the family moved to Tehran and in the late 60s to Austria. Iranian aspects that could not unambiguously be connected to the Baha’i religion, had no relevance anymore. This included the erasure of part of the heritage in favor of an Europeanized non-Islamic and non-Iranian identity. By means of this object that was brought from Kashan to Tehran and later to Austria, we can historicize the constitution of new forms of belonging and community formation, in which a formerly shared space becomes divided along national and religious differences.
Public History and Jewish Migration Through Trieste, 1903-1945
Tullia Catalan, University of Trieste and Matteo Perissinotto, University of Ljubljana
Our aim here is to describe our experience of a Public History event, a live painting performance, aimed at a public not necessarily well-versed in the field of Jewish Studies. The Port of Trieste has been, since the proclamation of the Free Port at the start of the eighteenth century, an arrival point for the flow of migrants from around the Mediterranean and from central-eastern Europe. This project has emerged from a long collaboration between the Department of Humanities at the University of Trieste and the Jewish Community of Trieste “Carlo e Vera Wagner” Museum, who have been working for some time on the topic of Jewish emigration through the port. The challenge that we face, and which is at the basis of Public History, is to translate the results of our historical research into a language accessible to the wider public, without losing the methodological rigour of the discipline. The thread which tied together each of the three stories, we had chosen, was the dimension of travel, the central moment in the experience of many Jewish refugees. The journey in fact allowed us to restore the emotions, which we can term collective, of the passage from a situation of danger and uncertainty to a sense of security and freedom, which led us to choose the following title for the show: “Ti porto al sicuro!” “I will lead you to safety!”.
What’s in a Map? Engaging Senses, Memories and Meanings
Piera Rossetto, Centre for Jewish Studies – University of Graz
The paper discusses the use of creative maps and mapping in relation to memories by and about Jews from the MENA region. Indeed, “memories do not land well on maps” (S. Caquard et al.), at least on maps built only on the Cartesian plan. However, there are many ways, creative and non-conventional, to support “the descriptive function in human discourse linking territory to what comes with it” (D. Wood), “what comes with the territory” being, in the research project here illustrated, the personal and collective experiences of displacement and attachment, longing and belonging. The challenge, in a way, is to reconcile the fragment and the whole in what I call an ‘AesthEt(h)ics of the fragment’: with ethic I mean — anthropologically — the responsibility of the researcher “to acknowledge and communicate the emotional engagement of ethnography” (Carroll 2015); and with aesthetic I refer to an experience connected to “our ability to develop a certain kind of knowledge through our feelings” and “related to our senses” (Ribeiro and Caquard 2018). The senses are those expressed by the testimonies, my own senses as they are mobilised by the testimonies, and the audience’s senses. In this sense, this is the hypothesis discussed, mapping, as a process, is a powerful tool to train our “Art of Listening,” “an imaginative attention [that] takes notice of what might be at stake in the story itself and how its small details and events connect to larger sets of public issues” (Back 2007: 7).
DISSEMINATION
The workshop was meant to consolidate the collaboration among the participants, including their respective institutions of affiliation. In particular, it aimed at supporting young career scholars – the majority of the invited speakers – in expanding their collaboration network with senior academics. This is in fact crucial in view of submitting project proposals, grant applications or participate in publishing projects. The event actually built upon two previous meetings where the majority of the invited speakers were also involved. The previous meetings were organised by Piera Rossetto (applicant n. 2) in collaboration with Dario Miccoli (applicant n. 1) and Michèle Baussant (CNRS). Participants met for a first methodological workshop on “Be-longing. Roots, Routes and Memories” at Université Paris Nanterre (November 2019) and – due to the COVID-19 pandemic – for a second online event entitled “The Materialities of Be-Longing: Objects in Exile” (September 2020). We are considering gathering the contributions to the Venice workshop in an edited volume, to be published in English with an international academic publisher (e.g. Routledge, Palgrave). Additionally, we are thinking of disseminating the research presented in the workshop to a larger and not necessarily academic audience through the recording of a podcast series (e.g. 5 episodes 10/15 minutes each), that could be hosted for example on Rossetto’s academic Blog Be-longing. Roots, Routes, and Memories Across the Mediterranean (https://memories.hypotheses.org/) or in collaboration with the new podcast series that Ca’ Foscari University is producing (https://www.unive.it/pag/14024/?tx_news_pi1%5Bnews%5D=11368).
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