White Desert Eagles Price

66 - History of Jews in the Regency of Tunis (10th Party)

The emergence of Zionism, the movement of both national affirmation of Jewish emigration to Palestine and, further complicated relations between Jewish, Muslim and French. All combinations are possible. The Tunisian Jews who were interested in a Jewish state (a minority for that matter) could stand against the Alliance Israelite who had abandoned the culture of the Jewish spirit in favor of French education, build loyalty to the France to get support in Palestine or advisor to learn Jewish Tunisian Arabic, the official language in Tunisia as well as in Palestine.
Young Tunisians could denounce Zionism as anti-Jewish company (an illusion of French Jews to incorporate in the army) or anti-Arab (Young Tunisians did not fail to spread this rumor as soon as it was for deliver Jerusalem to the Jews that France had killed so many native soldiers). Having noted this, the Resident General was awarded the silence of a Zionist organization in the talks and decided to "wrap" another. "France has interests that Muslims must strike. This is what compels a formal reservation with regard to Zionism. " The French anti-Semitic

seized the opportunity instead to leave the reserve: a Zionist flag flown at the party to victory in November 1918 was torn in a fight between Jews and French. Bands of soldiers took the incident as the starting signal for a night of looting in the Hara Tunis, one inhabitant was killed. After the violence of that night, began by condemning the Driba an Israelite to three months in prison for assault, while the trial against four Muslims dragged for theft and violence. In the trial for the murder of an Israelite, the guilt of the defendants showed any data information, but "brilliant argument" of the two French lawyers Tunsien and led to an acquittal.

The climate that created these incidents was certainly not favorable to a rapprochement between Muslims and Jewish people. But he brought from both sides, intellectuals to recognize the need for such reconciliation to change the colonial regime who took advantage of the division. You could not see the expectation of participating in Jewish nationalism tinged with religious zeal that was sometimes observed among Muslims, but by cons, there was room for them in the efforts to amend the plan of the Protectorate with the support of French liberals. It is along these lines that the thirty notable Israelites present (according Khairallah) at the first meeting pre-Destour, would have posted some of mouvement.Or Israelites continued to play an active role as the lawyer Albert Bessis, which housed some subsequent meetings.
The statutes of the "Liberal Party" included participation of Tunisian Jews as well as Muslims. Another Jewish lawyer, Jacques Scemama, was among the defenders of Thaalbi, and we saw a third, Elie Zirah, participate in the second delegation in Paris. Meanwhile, his colleague Uzan Elie was a member of the delegation of quarante.Les Bessis and Scemama were influential families, but their members were acting pro-Destour rather individually.

In a similar way, ten Jewish notables founded, together with ten Muslims, the weekly New Constitutionalist Tunisia in October 1920. The steering committee would have included among others Dr Boulakia representing Israelite Consultative Conference, and Guellaty, Ben Jilani Romdane, Nooman and Djaibe. This committee, known as a "Jewish-Muslim Union, soon to collapse after" heated arguments ".
The newspaper ceased publication under the auspices of the Joint Committee and be printed by "The Renaissance" at the end of 1920. A few scattered numbers appeared again, under the direction of a young Jewish bank clerk, without participation of Muslims, but with sympathy for them. There was no question of "Judeo-Islamic Union" thereafter, but in 1920 the Destour would have tried to recruit members by offering them a Jewish Torah instead of the Koran to be sworn. What made

Rare constitutionalists Israelites was their isolation within their religious community. The Jews took care of any hostility towards the Protectorate which improved their living conditions. Even those who demanded the constitution did so only to obtain a more liberal regime, without ulterior motive of independence later. So it was more than oratorical if Tunisia stressed that the new constitution would be held under the Protectorate, and that the ultimate goal is the good understanding between both Tunisian and French between Tunisian and Jews.
Another Jewish newspaper expressed hope that the constitution administrative posts open to Jews. But others criticized Tunisia New declaring any "Jewish-Muslim unity 'impossible because of religious differences, or condemning the name of Judaism in Tunisia ... young giddy that does not engage the Jewish masses, quiet and peaceful foreign shadowy maneuvers of a small clan Gallophobia.

According publications known as "Balek Rodd, رد بالك" Jews were wary of the advances that they were Arab newspapers and relied on the French to ensure their peace despite anti-Semitism the right. The administration was making efforts to extricate themselves from this anti-Semitism. A violent film, which did not hesitate to speak of "youtrons" or "parasites that we crush" was banned in 1920. It spared the Israelites clearly Francophiles. Alliance Israelite also received it, in 1916, a grant for its "patriotic and educational."
It was found that the Jews of Tunis show some sort of sadness of the disrepute into which the French hold; to give signs of sympathy equal to that enjoyed by Muslims, the resident decides to reward the Legion of Honor "attitude most clearly French" Grand Rabbi deceased during the war. The decoration posthumously proved impossible, the choice fell on the President of the Hebrew Benevolent Fund, which organized subscriptions for relief work and French loans.

The idea reappeared to give the Israelites the French courts, as a response to the attempt Jewish-Muslim tried against us by the Young Tunisians. It was impossible because the system of the Protectorate, but it could facilitate the naturalization of individual Jews in the interest of the influence and French power in Tunisia, given the slowness of French colonization.
It will in fact observed especially Jews use from 1923 of new possibilities for naturalization, in principle also available to Muslims.

Another aspect of Judeo-Islamic reforms "native policy" was the Chamber of Commerce Native. According to its first president, M'hamed Chenik, the idea was to thwart the administration of the existing animosities placing Muslims and Jews in the same room. But the result was rather closer thanks to good personal intelligences. Business enterprises joint, far from being normal, were not excluded. On the other hand, is the 1920 date that the rise of grocery Jerbans at the expense of Israel.

END.

Bibliography:
- Tunis in the 19th Century (part 2): Marginality and Social Change - Abdelhamid Larguèche
- Algeria and Tunisia - Alfred Baraudon
- History of North Africa (Barbary) - Since the ancient times until the French conquest - Ernest MERCIER
Description - Northern Africa - El Bakri
- Ancient History of North Africa - Stéphane Gsell
- History of French institutions and trade in Africa's Barbary (1560-1793) (Algeria, Tunisia, Tripoli, Morocco) - Paul Masson
- Tunis, Description of the Regency - Dr. Louis Frank
- Tunisia - Albert Shoreline
- Europeans in Tunis in the seventeenth and eighteenth centuries - Ahmed Saad
- The other through the French newspaper La Tunisia - Hassan El-Annabi
- Payment or annexation - For crossing paths of Tunisian history - Daniel Goldstein

Pink Tinged Creamy Cervical Mucus

65 - History of Jews in the Regency of Tunis (9th Party)

In the years 1910-1920, the Jews were barely 50,000 people in a population of two million. They lived mainly in cities. Provided
to keep quiet, they were free from persecution, but they were excluded from the state union, similar to the community of believers whose administration is almost entirely handled only by the French. So they were not liable to military service; the Protectorate did not affect the privilege normally negative.

As foreigners, Jews, immigrants from Livorno as large traders enjoyed greater freedom and penetrated to the entourage Bey. Under the Protectorate, they were the main protagonists of "Italianità" and somewhat despised their fellow "natives."

At the latter, the Protectorate offered a chance to get out of the neighborhood Hara as the most overcrowded and unhealthy. Through schools of the Alliance Israelite, who were providing instruction in French, some Jews managed to start a social rise and settle in the European city, but the mass remained "willy-nilly at the Hara.

Supporting the yoke uneasily Bey aggravated with all the weight of the French administration and in their desire to assimilate (to French), many Jews sought to be justiciable French rather than Tunisians.
In 1909, the Young Tunisians launched a campaign against this request, with the idea of obtaining an improvement in the Tunisian court that would satisfy both Muslims and Jews, instead of an assimilation of Jews in French ( as it had occurred in Algeria with the naturalization unit). But this intellectual position might be perverted into an agitation against the Jews themselves, who have been in effect when the victims of a "social and economic boycott." In any case, the issue was difficult for the Protectorate which could not afford to offend Muslims.

In addition, the Israelite race to assimilation faced anti-Semitism of the French right, especially well represented among the settlers (one of the most entrenched traditions among students in the School of Agriculture was Colonial molest or at least humiliate the Jews), but also among bank employees and even doctors and lawyers fear the emerging competition.

This could feed anti-Semitism of racial bias of some officials, but at the residential scale, rather considerations of high politics: Jews were the sand into this machine that it intends to handle the Protectorate sovereign and that "with them, it never has the last word."
The French government systematically rejected the judiciary, because "the Jewish basoche already here such advantages that no longer resist him."

residential Desire to maintain the tranquility of the status quo was also an advantage for the Israelites, he defended against the request of the War Department to compel military service. All her arguments were good. If the Jews had taken advantage of the Protectorate, they were not provided Anglicized, and had "no reason to to fight for France remained Tunisia's mistress rather than another Christian nation. Arabs rather have a moral obligation to provide soldiers to France, being under his tutelage moral and material. "

recruitment Israelites reluctant to cause any authority disorders. If on the other hand they made good military service by the French naturalization, you would pay their contribution as "poor" by the loss of Muslim loyalty, an essential condition of the Protectorate. The Italians staying out of war at the beginning, the Israelites had made them sponsored by profiteers and sowers of panic. By Following the mobilization of Livorno by Italy, some Tunisian Jews were committed voluntarily, that their opening act (as well as the Tunisians) the way the French naturalization. In addition, recruiting voluntary workers, Jewish, but with little success compared to "zeal" of Muslims.
The Resident reported that they could not "overcome their disobedience ... I do not now the case of the Israelite religion. I speak of a localized ethnic group that special conditions of existence ... have shaped. " All in all, the war produced no Franco-Jewish. She presented by cons, opportunities to break the animosity between French and Muslim and Jewish. Also parking Jewish Algerian soldiers in Tunisia was followed by numerous incidents that have left a deep impression. The Jew in the uniform and armed with French ... not resist the urge to hit the Muslims.

The reverse was also true, and Jews in general without uniforms, were most often in the position of victims. The most serious disturbances took place in August 1917, with looting in Tunis by Hara on leave Muslims in the wake of scuffles with Jewish soldiers of the service order or pimps.
unrest spread to the Cap Bon, Sousse, Kairouan, Sfax, where a Jew was killed, and Gabes. The Resident boasted of having put an end to service improvement agenda. But the Journal "The French Tunisia, which was paid by Jews to oppose the tax on war profits, and who offered the paradoxical spectacle of being at the same time the tribune and the Jewish settlers applauding the exploits of skirmishers, saw things differently: only the departure on leave recovering the calm, the authorities military and civilian left them tough for three days.

Jewish notables denounced the "reckless disregard" of the authorities, some officials have even encouraged the looters. For the Secretary General, it was only the Director of the Police who had been "unfortunate few words, certainly more than his mind about the Jews." A few months later, French officers were yelling at a cafe Israelite: "Here's a coffee kike, dirty Jews ...». The resident refused to "press" the accusations against French officers which have also encouraged the looters. At most, the sharpshooters had misunderstood the orders ... "However, everyone insists on what is called the arrogance of the Jews today. Many people add that they deserved to be taught a lesson. " The Resident General Alapetite wanted to avoid the danger that the administration was not recognized liable for reparations to victims, he used to this, the lure of repairs "graceful".

A traditional animosity against Israel came cons added that all merchants who were making war profits. In Tunis, the Jewish privilege to continue the business without the interference of the mobilization could logically be angry that the French Muslims are also exempt. Indeed, the French complained that the Israelites had jobs or businesses vacated by "our people who are killed for them." Or in the words of the Resident Similarly, the French weakness was not only due to the mobilization: "Our French traders are here as shopkeepers waiting customers and business. They do not know the languages of the country, do not run the corn and can not buy the indigenous productions. "

Even among the Muslims of Tunis, the privilege Jews have contributed to the excitement brought about by the Young Tunisians from the Medina. The excitement against the Jews was consistent, however wrong with the political reasoning of the Young Tunisians as it manifested itself in the question of jurisdiction. Also the Journal of Maghreb she reproached the "Colon French" to speak of recruiting Jews to prepare the Muslims against them. On the other hand, she spoke out against those Jews who were willing to military service as the price of French citizenship. Mohamed Bach-Hamba judged understandable desire to retain the exemption Israelite, and he rejected the proposal of the "Colon" to strike the exemption of a special tax which Muslims have hardly escaped Tunis. The idea seems to have been the need to oppose a Jewish-Muslim solidarity to the demands as well as French excitations. An attempt to organize this solidarity ensued after the end of the war also caused new troubles anti-Jewish.

Upon return to La Goulette a Muslim regiment in July 1920, a detachment would be "swept" the sidewalks before the official retirement, shouting "Down with the Jews," particularly numerous in this locality and hurting everyone. The colonel in charge of an investigation on the subsequent scuffle reported that NCO had attacked passers-by, but according to the final report of the Commander of the DOT, the attitude of the military was perfectly correct, and Jews had caused the stampede "by their luxury and their ways arrogant. "
League of Human Rights noted these contradictions, and a more open anti-Semitism in some French newspapers. The Journal "Tunisia French" also spoke of attacks from the guns, and relied on statements by notable Jewish loyalty to invalidate the thesis of "provocation".
Another incident the following month, he reminded Djellaz of: the porter of a dead Muslim, on the way to the cemetery, have pushed a Jew, and the police had to release them from other Jews who had come to the aid of their co-religionist.

follow ...

Bibliography:
- Tunis in the 19th Century (part 2): Marginality and Social Change - Abdelhamid Larguèche
- Algeria and Tunisia - Alfred Baraudon
- History of North Africa (Barbary) - Since the ancient times until the French conquest - Ernest MERCIER
Description - Northern Africa - El Bakri
- Ancient History of North Africa - Stéphane Gsell
- History of French institutions and trade in Africa's Barbary (1560-1793) (Algeria, Tunisia, Tripoli, Morocco) - Paul Masson
- Tunis, Description of the Regency - Dr. Louis Frank
- Tunisia - Albert the
Berge - Europeans in Tunis in the seventeenth and eighteenth centuries - Ahmed Saad
- The other through the French newspaper La Tunisia - Hassan El-Annabi
- Payment or annexation - For the crossed paths of Tunisian history - Daniel Goldstein

Chamomile Vs Valerian

64 - History of Jews in the Regency of Tunis (8th Party )

Following the agreements of the Protectorate of Tunisia and with the installation of French settlers who began strong grip on the country's wealth and through an interest group that made the appointment of preponderance (1), a French anti-Semitism evident arose in the Regency to confront the Jews, who were not prepared to give up their privileges.

the way the Jews of Tunisia were accused of isolation among the indigenous population and to train, thanks to special institutions, a sort of state within a state.
In addition, some French even went up to ask the government not to make any distinction between the Tunisian subjects and remove all privileges create a situation of the Israelites for over Muslims.
The call was also to end the consular protection, with a few francs a year, give the Jews of their rights without creating obligations and to require the children of Israel pay the same taxes as other subjects and Bey submit them as Arab military service.

There were even French voices that called for the expulsion of the Regency on the grounds that the Alliance Israelite Universelle, which comes in full French colony, forming an important part of the population to the ideas of the enemies of France.

Thus, hiding their ill-Semitism some groups find that Tunis has become the "new Jerusalem" of the Jews, because they are spoiled, pampered and protected. However, for overriding this situation is dangerous for French interests, that is what we could read in the newspaper "The French Tunisia on 26 June 1897," this unique breed has maintained at all times and in all people among whom she lived and she was exploited, homogeneity, persistence of views, a burning desire to achieve wealth and power, like everywhere, eventually, it led the reaction, revolt, the emergency measures last, which alone in Spain, France, Russia, the Barbary countries have been able to stop its expansion, and for a time, put an end to his invasion. " This

Semitism, according to its proponents, is accentuated by the usurious practices conducted by the Jews cause significant changes in working conditions and life in the Regency

For preponderant Jewish usury is also detrimental to trade, especially the small French trade, as some Jews are buying outside the freight payable three months to sell them immediately below courses and submit to maturity at an excessive rate, the money they received cash.

But is the risk of transfer of urban property to the Jewish community at the expense of colonization that is, in fact, feared, as the case of Jewish behavior in the region of Cap Bon.
Jews Nabeul numbering about 3000, had at least 4 million dollars placed in the Cap Bon. The buildings are in their hands. Nianou A small village of 50 families, for example, 30 houses are in the possession of a single Jew.
But these charges and these usurious interest, are not the most important benefits made, there is another more dangerous: it is the purchase of foreclosed properties that might make the Jews in some regions the sole owners of the soil.


(1) It must be said that the word "Balance" is somewhat anachronistic here, because it was not until 1907 for it to be introduced into the political vocabulary. Recovered by the Tunisian reformers, it means all the privileges enjoyed by the French settlers, precedence being those most committed to maintain these privileges.

continued ...

Bibliography:
- Tunis in the 19th Century (Part 2) : Marginality and Social Change - Abdelhamid Larguèche
- Algeria and Tunisia - Alfred Baraudon
- History of North Africa (Barbary) - Since the ancient times until the French conquest - Ernest MERCIER
- Description of northern Africa - El Bakri
- Ancient History of North Africa - Stéphane Gsell
- History of French institutions and trade in Africa's Barbary (1560-1793) (Algeria, Tunisia, Tripoli, Morocco) - Paul Masson
- Tunis , Description of the Regency - Dr. Louis Frank
- Tunisia - Albert of Berge
- Europeans in Tunis in the seventeenth and eighteenth centuries - Ahmed Saad
- The other through the French newspaper La Tunisia - Hassan El-Annabi
- Payment or annexation - For crossing paths of Tunisian history - Daniel Goldstein

How Can You Tell If You Have Herpes In Your Nose

63 - History of Jews in the Regency of Tunis (7th Party)

The Bible nowhere forbids women to show their face and appear in the streets. Their powerful and continuous intervention in the work of Jesus proves how much they were at this time mixed with the active life of men. But the habits and prejudices of the Muslim women have greatly influenced the Jewish women. Their obesity Moreover, disqualifying walking and unsightly, keeps them at home.

It comes out that the foot loose women, others do not dare unless accompanied and very rarely. However, as they are very pretty, very elegant and very stylish, they show themselves to the public once a week, every Saturday, starting at three o'clock, dressed in their richest dresses, trimmed with diamonds, decorated with jewels, they come in groups to post their cross in the most conspicuous, and cause them.

Scenes Jewish

(Click image to access the entire album)


All foreigners, young Christians and indigenous youth, aware of these strange habits, go to the Jewish quarter and contemplate their comfortable with these beautiful people together, to please them, behind the bars of their windows. The stranger is often surprised to be the subject of whispers, looks and even provocative signs that criminals would be very, very significant in Europe, but which are, told me there be sure, unimportant in Tunis . The Jewish

benefit from being seen from a distance, with their imposing forms, they have an incomparable splendor and majesty. Their manners are very relaxed, and they have the monopoly of gallantry with strangers. This is not to say that the Moors have more morals than Jewish, but they are held in duty by the severity of the law, and indeed less desirable foreigners, because the punishment which strikes' s extends to their accomplice.

The Koran, very forgiving for a foul committed with a true believer, punishes with death any trade in a Muslim with a Christian. The last scene of this kind very common in past centuries and without probably will not happen again in the future, took place in 1823 during the reign of Mahmud-Bey. A baker
Sardinian, based in Tunis, had relations with a young indigenous woman. Moors, who had discovered the plot, managed to surprise the couple imprudent act of adultery.
These unfortunate young men, torn from the house that served as their refuge, were pinioned and trailed in Bardo complacent with the neighbor who protected and sheltered their loves. The crowd who was driving, swelling and getting excited with each step, the air resounded with imprecations and words of death.

The Bey, who shared his feelings and his passions, condemned the three culprits to death. The Christian, seized by chaouchs, was driving on one of the squares of Tunis and beheaded before having been visited by a priest. The woman was later drowned in the lake, and the Moor hanged at Bab Souika.
The show was complete. Thus the people of Tunis he was jubilant, and was very near the Jewish quarter was not looted during the night.

It is true that in this country, the police are very meek and short-sighted, but at her side, there are plenty of fanatics who believe they are pleasing to the prophet in enforcing its law, and willing not to strike an infidel who has dared to sully his touch a woman reserved for true children of the prophet.

With Jewish one has to fear any of these inconveniences. The men, accustomed to humiliation, are also much less touchy on the point of honor. Long as the money arrives, they do not inform the source. The misconduct of a woman does not exclude the fact of the family or the church. It is this bad business, as it would any other, parents tolerate it, and even the rabbis, who charge a tax on it, drawn by its probable success.

The Jewish does not show too difficult to afford to amorous adventures, but they provide the utmost care to hide their love affairs, for if their husband or rabbi of the synagogue had knowledge, they would run the risk of being severely punished or even repudiated.
It is not difficult for a Jew to divorce his wife, if he can claim a reasonable cause to justify this divorce, and more, without having recourse to this legal act, taking a second wife, their law authorizing the polygamy and Muslim law.

All the girls are dancing with joy, and the Jews are even more skilled in this art that the Moors, and what are they which are the ornament of all KIFS, orgies nocturnal species which are the only recreations of that people voluptuous. I was assured that many of these popular Almes receive three to four hundred dollars for a single dance. On this account much richer. When they marry, and as the girls of Lesbos, they fall under the help of their husbands in the world, where they rank depends on the savings they have managed to do. The costume of

Jewish Tunis nothing like that of Jewish Algiers or Fez. They have maintained the contrary, they claim the national dress worn in any biblical purity. They are in the streets Face, wearing pants very sticky silk brocade and bright color, usually red and cotton stockings brightly colored, baggy shirts with striped silk gown and a kind of Phrygian cap and curved tip red morocco slippers
Their throat is enclosed in a black leotard, very sticky, very thin, and showing perfectly what it is supposed to have to hide. The head is wrapped in a white bathrobe, very light, which, flanking the figure, draw a contrast with their eyes and ebony hair and falls to the hips.
The gauze is so light, quite transparent, so that we track through the tissue, all body shapes. This suit is the latest indecency and it seems however that this is the real Jewish costume, and he was raised, although this is contrary to tradition, by holy women who accompanied Christ to Calvary.

The woman is still in Tunis in the Jewish state of inferiority in which Jesus was found and he was raised. The rabbis, not recognizing him no soul, it prohibits access to the synagogue. It is purposely kept in profound ignorance, to accept without revolt, the tyrannical supremacy that man has arrogated to it.

Jews marry very young boys, from fifteen to seventeen, girls, twelve to fifteen. Singles are very few among them women and very fruitful. As a result of this race multiplies prodigiously and more apparent that it contrasts with the steady decline of Muslims.

Jews, arrived in late nineteenth century to the huge number of fifty thousand, up over one-quarter of the indigenous population with security, their prolific virtue will only increase, if the ideas of justice and order continue to prevail the couch in the Regency, a century before, they will be as numerous as the true believers and possess half the land. No one knows what will happen then.

You must not believe that these people are lacking boldness and courage they have so far slavishly bent their foreheads, because they were unable to think of defense, and the slightest sign of insubordination would was the signal for a massacre. But should not they thought themselves able to resist. They would see the world surprised they race up the strongest, most patient, most vivid, the most indomitable, ever lived in the heavens.

continued ...

Bibliography:
- Tunis in the 19th Century (part 2): Marginality and Social Change - Abdelhamid Larguèche
- Algeria and Tunisia - Alfred Baraudon
- History of North Africa (Barbary) - Since the ancient times until the French conquest - Ernest MERCIER
Description - Northern Africa - El Bakri
- Ancient History of North Africa - Stéphane Gsell
- History of French institutions and trade in Africa's Barbary (1560-1793) (Algeria, Tunisia, Tripoli, Morocco) - Paul Masson
- Tunis, Description of the Regency - Dr. Louis Frank
- Tunisia - Albert of Berge
- Europeans in Tunis in the seventeenth and eighteenth centuries - Ahmed Saad
- The other through the French newspaper La Tunisia - El-Hassan Annabi
- Payment or annexation - For the crossed paths of Tunisian history - Daniel Goldstein

Menstral And Gushes Of Blood

62 - History of Jews in the Regency of Tunis (part 6)

Jews, slaves of the letter, blindly obey all the requirements of the holy books and have a horror of innovations and make a point honor to imitate their fathers in all things.
Celebrations occasioned by marriage, give rise to a host of ceremonies childish indecent, weird, but back to the time of David and Solomon. The men most serious and most parsimonious suddenly become a joy and a gift too.
These are just dancing and feasting. Are removed from their hiding all the jewels, all the pearls, all diamonds, all sequins, all fabrics, we have sometimes for centuries, and which make up the family fortune, and plated with complacency the eyes of the guests.
Admittedly these crazy not being committed at night and in the uppermost part of the house. But the stranger who arrives preceded by a reputable and somewhat protected, can be a part of all these pleasures and contemplate all this magnificence.

Ignorance breeds superstition, so they almost all believe in evil spirits, the Jinns and sorcerers. They also all sorts of prejudices and habits of the most extraordinary. During storms, they never fail to open the windows, because the Messiah has come among them in the midst of thunder and lightning.

When a man died in a house once all the wells and tanks are all sealed, lest the angel who has just cut the thread of life don not to wash his bloody iron stain and the water that would death.
Besides Jews are afraid of the dead. The presence of a corpse in a house brings bad luck and infects. Also burials are they often do with guilty haste.

Jews, not to initiate their secular mysteries and especially fear of accusations, do as servants of their religion, they also have their doctors. An Arab physician or Christian does not the bed of a Jewish patient, Among those doctors who are forced to give any proof of their science, are more than vile and infamous charlatans.
Others are educated and follow the traditions of the old Moorish medicine. In any case, the business is unprofitable.

Jews only eat meat killed and prepared according to Biblical requirements. Pork is repulsed by them with contempt, with horror. As Muslims are not doing more cases, it follows that this animal is so valuable to farmers French, so sought after by gourmets Europeans, is unknown in Tunisia. The wild boar which abounds in the forests of Mohammedia, sold to Christians markets with five or sis in the book.

The type of the Jews is the same everywhere, but more pronounced in Africa than in Europe, because there was less mixing they have not yet hooked this appendix, which is the hallmark of Europe's Jews, "Naso del Papagallo", theirs is right instead, and the arcade dwarfs very developed.

Men in general are very ugly, too hot in this climate, this forced overcrowding breeds, it was bastardized. More of those great Jews say that beautiful cut in a print Bible. Some of those we encounter, very old and very young, pot-bellied, hairy ears, legs apart and dry as cudgels, still facies bone, piercing eye, the gesture appears sober or the energetic Expression of the race. But this is the exception.
Most have the look effeminate with their cheeks shaded carmine, brown their pants stretched tight on the bottom and blue jacket size drawing.

But children are delightful and very beautiful women. These are remarkable for a matte dazzling black hair very long and abundant, pure and regular features, and a wonderful complexion. Sometimes only the lines of the face are too harsh, too arched nose and chin too prominent.

In Tunis, we should not consider entering or among the Arabs, nor among the Moors. The Israelites, however, willingly open their homes cluttered Children of all ages, because the Jewish wife is very prolific, and leave without ways admire their offspring.

Girls, until sixteen or seventeen years, are delicious, nicer than nice, but an undeniable freshness. Mothers are dirty, however, like pots overflowing with lard, fat, fat, plump, corpulent phenomenal, overabundant flesh bloated and flabby. The Jews of Tunis, Paul Arena called "gelatinous masses, encrusted with gold, the rest are famous in this respect.

The Moors, though to a lesser extent, follow in their footsteps, but as they rarely leave, it is more difficult to speak. Do not believe a natural phenomenon or a disease. This extreme overweight, highly sought husbands, is artificial, and there to get a recipe. It fattens the women here, as is done in Poitou geese to have crystallized.

Until marriage, the young Jew is left to the propensity of his nature. That it is made, as it introduces young people. But when a girl is engaged, the first care of the mother is the fat, she uses it for the means used by our farm with turkeys and geese. The girl, locked in a dark and humid, receives food delicious and plentiful, without interruption for thirty or forty days.
This food consists mostly of pellets should be swallowed without chewing it and where care was taken to enclose some seeds from countries that have the ability to thicken the blood and couscous, semolina cakes, meatballs grease soaked in oil.

He also gives soporific drink, so that despite the lack of exercise, she sleeps all night and part of the day. After forty days of this regime, we just present the jewelry filed by her future husband present in her wedding gifts, and if she can wear them without risking losing them, she released from prison and returns to his family.
We will sometimes put up rings, gauges that should have his arms and legs. It then starts to complete satisfaction: Die if you want, but fat. The resulting BMI is not lost.
Note that the woman who wears necklaces, bracelets and rings the larger is supposed to the most beautiful, and puts on her vanity to find all the jewelry is too narrow.

legs become poles, ridges hippo hips, breasts of foam balls, throat huge goiter. Women no longer a woman, but also embarrassed by its overflow. Without doubt, these extents have secret charms.
This custom may seem strange: a matter of temperament! In France, we weigh the dowry here, the woman weighed. In one case as in the other, the heaviest wins. What is more irrational?

continued ...

Bibliography:
- Tunis in the 19th Century (part 2): Marginality and Social Change - Abdelhamid Larguèche
- Algeria and Tunisia - Alfred Baraudon
- History of North Africa (Barbary) - Since the ancient times until the French conquest - Ernest MERCIER
Description - Northern Africa - El Bakri
- Ancient History of North Africa - Stéphane Gsell
- History of French institutions and trade in Africa's Barbary (1560-1793) (Algeria, Tunisia , Tripoli, Morocco) - Paul Masson
- Tunis, Description of the Regency - Dr. Louis Frank
- Tunisia - Albert of Berge
- Europeans in Tunis in the seventeenth and eighteenth centuries - Ahmed Saad
- the other through The French newspaper Tunisia - Hassan El-Annabi
- Payment or annexation - For crossing paths of Tunisian history - Daniel Goldstein

Until

Lump In Throat After Flu?

61 - History of Jews in the Regency of Tunis (Part 5)

under Ahmed Bey, the Jews wore a particular Asian rather than African. In the late nineteenth century, most Jews, especially those engaged in trade dress, in Europe, but are the fez or hat in red felt truncated cone. Many
roll around the fez a black tie-shaped turban, to distinguish themselves from the Moors who wear the fez with blue tassel. Those who still dress in oriental wear two jackets, braided blue or red bloomers and a little bunting thrown over the shoulder. Only among older Jews who still find the black cap and shawl gray or blue. As

below true believers, they could neither ride nor go in a coach. In the second half of the nineteenth century, these vile red disappeared and the Tunisian code of morals of the inhabitants. One could easily see young Jews mounted on beautiful horses and beautiful Jewish displaying their charms in the cut made by Erler. The Kingpin

Nessim Scemama (Treasurer of the Bey) is a second Jacques Heart much more opulent than its sovereign. It has lent itself, a blow to the government twenty million dollars, and the brave man did not require, in addition to interest 12%, the grade of General and Commander's Cross of Nichan Iftikhar . At about 65, Nessim Scemama got engaged a young girl was happening right in Paris, and might well have sixteen to seventeen spring. Only the Orientals to commit such indiscretions. He would have preferred a Tunisian. It would have taken, in the cradle, these habits of submission which are the first quality of women from the east, which may seem strange to a Parisian. The Kingpin

Nessim is on his fez a sample of all the coins that are current in the Regency. Besides this opulent character fortunes are less apparent, less massive than its own, but still very substantial.

At the end of the nineteenth century, the iniquitous and violent acts can not be made, all the qualities mercantile inborn in Jews, have developed rapidly with the audacity that offers security, and even European officials were afraid in a few years the Jews have monopolized all the public wealth of the Regency. Foreign diplomats have already put a flea in the ear of the Bey and they sought ways to make them disgorge. No reconciliation

have never been held between Jews and Muslims, it follows that each of these two peoples has preserved, with its type and character for its customs, its traditions and prejudices. Relations cases establish that forced them disappear as soon as you set foot outside the bazaar. You'll never see a Jew to walk intermingled with Muslims or a Muslim, Jewish. A mountain rises
them offspring of fanaticism, and reason or interest can not lower it. These two races live in the same walls, and not to be confused at the end of everything, in the bosom of the earth, into the arms of God.

Jews, very ignorant, are superstitious and fanatical, rigid observers of the law and the prophets. All parties specified in the holy books are celebrated with scrupulous accuracy, that of Easter with great pomp, that of Tabernacles, Pentecost, Atonement and, with great zeal.
The Sabbath is observed with any Judaic rigidity. It eats only food prepared the day before; it does not matter. The morning goes to the synagogue, the afternoon is spent. meditation, and the walk is the only distraction we can afford in the evening.

is prohibited take no pleasure of appearing in a public place and even get money. Christian being a diplomat went to attend the synagogue for a religious service, and having been the object of attentive care the most, wanted, before his departure, leaving a sum of money to the poor of the community. His intention had been communicated to the rabbi, any 1'assemblée rose and murmured a prayer in his honor and prosperity, but they would not accept his offering that was postponed until the next day sent a dignitary in order to his hotel.

As Jews have had the ability to monopolize trade, Saturday has become the real holiday in Tunis. All life is then suspended. Christian traders who use them to intermediaries with the natives, unable to do anything without them, profit from these holidays to go hunting, and Muslims to indulge in idleness that appeals to their indolent nature.

a spirit of contradiction and fanaticism the Jews repeat business and turbulence on Friday and Sunday, so that these holy days for Muslims and Christians go unnoticed, and that life is interrupted as once in Jerusalem, the Sabbath. In Christian countries, Jews could not only exercise their industry in public on Sunday, but several of them were burned alive for having been found to work within them.
Muslims who have always respected better than the European human consciousness, never thought their cries in the bazaars and agitation in the streets were a profanation of the Lord's day.

Pilgrimages are also honored in Tunis among Jews than among Muslims. It is also thought to have gone to Jerusalem to Mecca, the indifferent and effeminate in the Holy Land go by sea ardent and austere go there on foot, without shoe and the white stick in hand, through Tripoli, Egypt and the Desert. No travel is more dangerous, the rich are murdered en route by the Bedouins, the poor die of hunger, exhaustion or heat. A select few reach the goal. These disasters
change daily, instead of slowing down the zeal of these fanatics do that excite. The exaltation of religion is still common in these extreme and ardent natures, convinced and compressed, and it produces acts of heroism or folly, depending on your point of view one takes.

As already mentioned, every seven or eight years periodically Tunis was the quiet excitement into a scene of looting and torture. The love of truth obliges us to say that almost always these deplorable acts were caused by a Jewish fanatic who believed in martyrdom be pleasant to the dark and savage God of Israel.

in 1857 and under the wise Ahmed Bey, the last scene of this kind took place. One day a Jew, carter (some versions say it is the coachman Nessim Caid), Samuel Sfez known for having a famous Batu sanctity of his own, had a fight with a Muslim when he traveled the streets of Tunis, spewing torrents of insults against the Prophet and its cons too credulous followers. Imagine the rage that took possession of all people from devout, most numerous in Tunis on any part of the world.
The blasphemer is arrested in flagrante delicto and, according to the Koran, condemned to the stake. This punishment was another century. The European consuls were moved and resolved to avoid this unhappy ordeal required by law, by all humanity in fear that the sight of these horrible scenes did not produce an explosion of Muslim fanaticism, always dangerous for Christians.

Ahmed Bey, wise and enlightened prince, assisting their efforts, commuted the death penalty in eternal exile. It was not the case imams, who asked the name of God blasphemed, the death of the guilty. To this end, they came to the Bardo, the holy book in his hand and uttering threats, demand the execution of the sentence. The riot
growled at the door; Ahmed, forced to crack down, however, spared the horrors of the stake to the unfortunate, who was hanged. It is obvious that this fanatic had sought this tragic end that the decision was tough but fair, and that the prince had given way to the stream only after all efforts to resist, however you do never persuade a Jew Ahmed Bey of Tunis had been that day a terrible tyrant, and that the unfortunate sufferer is a glorious rookie to the legions of Jewish martyrs whose heads Maccabees are incomparable.

continued ...

Bibliography:
- Tunis in the 19th Century (part 2): Marginality and Social Change - Abdelhamid Larguèche
- Algeria and Tunisia - Alfred Baraudon
- History of North Africa (Barbary) - Since the ancient times until the French conquest - Ernest MERCIER
Description - Northern Africa - El Bakri
- Ancient History of North Africa - Stéphane Gsell
- History of French institutions and trade in Africa's Barbary (1560-1793) (Algeria, Tunisia, Tripoli, Morocco) - Paul Masson
- Tunis Description of the Regency - Dr. Louis Frank
- Tunisia - Albert of Berge
- Europeans in Tunis in the seventeenth and eighteenth centuries - Ahmed Saad
- The other through the French newspaper La Tunisia - Hassan El-Annabi
- release or annexation - For crossing paths of Tunisian history - Daniel Goldstein

Mount Blade 1.011 Seri Numaras�

60 - History Jews in the Regency of Tunis (Part 4)

Muslims more tolerant than westerners besides having a deep respect for Abraham through Ishmael they descend, have always exercised towards the Jews who missed a hospitality or liberality or magnanimity. Accepted
foreign, for eighteen centuries, they are still in the same position as the day of their arrival, not participating in any of the privileges reserved for citizens, but do not undergo any office of the state except tax Dhimmis, governed by the holy books, by priests and magistrates of their choice. It is true

past, every fifteen or twenty years periodically following a popular uprising caused by fanaticism or greed of the Arabs and Jews, the government intervened, restored order after the looting of some houses, and pay his protection was ready money. But these events occur with such regularity that every Jew, so little provision, drawing on his savings and put in a corner of his safe money for this kind of ransom. Also, despite the state of abjection more apparent than real in which they lived, Jews they flocked in large numbers on this point in the world where they were ultimately the most welfare and safety.

Their superiority over the Muslims was so obvious that many times the rulers, sacrificing their prejudices to their interests, attracted to their court bankers of this nation, and within the scope of benefits received, have called the most eminent state functions.
Quoiqu'émancipés completely by the French intervention in the politics of the Regency, Jews mourn the Turkish rule, and do not see in the French barely established a future competition which do not serve their interests 1a land of Africa.

This race, and that positive self-esteem has long been blunted, willingly endured the insults of the populace ignorant and rude, well knowing that, having concentrated in its hands all the wealth it has too much foresight not to see that Christians with such a role is now impossible.

Jews, like Christians indeed, live in a neighborhood that is theirs, which is located in the heart of the city. But it is not, as formerly in Germany and Italy, a ghetto where they were repressed and kept even against their will. There are no doors or walls that separate them from other people.
This is not a species of cursed city, the leper colony, where you could not go out on certain days or certain times before and whose doors had jailers, such as prisons. Jews are grouped together on the same point in their interests, for their convenience, and under the law of affinity that draws one to the other men whose passions and principles are the same.

In the East, a country of violence, anarchy and despotism, we experience more than elsewhere that need help and protection. That is to obey the same food vendors, artisans of the same trades, followers of the cult, met in the same neighborhood as members of one family in one house.

The Jewish quarter is called Hara and in fact, Hara Jews can not be translated into ghetto. Hara was at the heart of the medina, not even in the suburbs. The Jewish community has always lived near power. There was a Jewish community in Kairouan Kairouan was the capital when the Ifrikya and Mahdia time of the Fatimids and then in Tunis with Hafsids. There were even Hara in distant villages as Nafta to Jerid. All because the Muslim state had been an area of protection and association for Jews.

In Tunis, the Jews live, preferably in the street and the street Halfaouine Sidi Mehrez , around this amazing mosque, a sort of large white cube of masonry, surmounted by nine domes, which houses the remains of Sidi Mehrez, defender against the Spaniards from Tunis and common pattern of creditors and debtors, which does not quite understand.
Legend attributed the presence of Jews in the role of Sidi Mehrez was, historically, the man who helped rebuild Tunis. He was an agent of boosting economic life in the city. He personally participated in the reconstruction of the souks near his zaouïa. To achieve this it was necessary to allow Jews to live in the city. Previously, Jews living outside the city, near Mellassine. Sidi Mehrez appealed to their craftsmanship, and commercial and technical mastery of their money. For the saint, the Jewish presence in the city was vital.

Leghorn Jews called Grana (or Gornim), descended from Marranos expelled from Portugal under the constraint of the Inquisition, and many of those expelled had settled in the Tuscan ports, including Livorno, who welcomed it, mostly from 1593. Taking advantage of the large Jewish community in Tunis, Livorno managed to establish active trade relations with the regency and then to form a strong colony in the city resulting in the aggravation of the housing problem. The Livornese constituted by far the largest foreign community in Tunis during the seventeenth century.

Some sources call "French Jews," "European Jews" or even "Jewish Christians". The first Deys Ottomans and the Beys Mouradites encouraged their establishment in the capital of the Regency.

ordered Hammouda Pacha housing construction in areas bordering the Hara and put at the disposal of immigrants. Indeed, at this time, Jewish immigrants were forced to rent expensive houses belonging to Muslims. However, deeds reveal that at the time of Mouradites, Bey was building houses in the neighborhood of the Hara or in the border area and gave it to rent houses to Jews. Incorporated Endowments, rents these properties were intended for food budgets of charitable institutions and religious foundations.
Thus, the act the constitution of the Wakf the Mosque Hamouda Pacha, dated early January 1664, reports that the founder endowed the mosque he built in Tunis from 23 donations imposed in Endowments. Most donations were in the Jewish quarter.

Similarly, records of rental charges, Al-Kharrubi, dating from 1843 and from 1854 to 1855 identify the real property of Endowments Mosque Hamouda Pacha of houses, rooms or floors with separate entrances located in different parts of the Hara, sometimes the census gives the name of the house like those of Lambroso, Boukhobza, Bourjila, Saada, and Dayyen Chatboun. In addition, the same records to identify real estate industrial use (shops, warehouses) and the documents indicate their locations: at the entrance of the Hara, in the souk of granite, in the streets of granite, in the market the Fish, etc. Some rooms are designated by the names of their occupants, some by their activities: grocer, cobbler, coffee. Three decades after

Hammouda Pasha, Mohamed Bey built his grand mosque in the Bab Souika. During this operation, urban, Hara was definitely the area that benefited most from the rise of this magnificent monument. Several sectors of the Jewish neighborhood were renovated. New houses, new local business or service were built and allocated to the religious foundation of Endowments.

Besides homes, the Bey Hammouda Pasha and his successors contributed to the development of this area by equipping shops, cafes, baths, slaughterhouses, etc.. Two souks were built at that time, Souk el-Hout, fish market and souk el-granite that bears the name of the immigrant community. The two main shopping souks were among the finest and most gifs of the medina.
the eighteenth century, this form of government intervention in favor of the Jewish community of Livorno, and in particular will continue. Houssein Ben Ali and realized a subdivision al-Drina, in an area bordering the northeast side of the Hara, and praised the newly built houses in Israel for most of European origin.

Thus, the Beys building new houses and the granting to Jewish tenants, certainly at high prices, the Hara allowed to exceed its medieval boundaries. The operation was much easier than this neighborhood had never been restricted by a fence and many houses were abandoned and in ruins in the nearby areas.
Note also that due to the high density of occupation, the Jewish neighborhood was an area of real estate speculation, so the authorities, like individuals, had they focused on this area of high housing rent to finance many of their foundations and in particular those which are public.

The history of Hara is the story of a poor neighborhood in the city. Arab neighborhoods, if properly maintained they are, take a clean appearance on the side of the Hara, whose winding streets are crowded with women and children half naked, playing and rolling in the midst of dirty rags and filth to raise the strongest stomach.

Intensification of the Jewish population in that area, which was less than ten hectares, has resulted in the fact that Hara had become a hotbed of epidemics in the late nineteenth century.

At this time, the outputs are also Hara Jewish elites who are then installed in or near La Fayette La Goulette. The Kingpin Scemama Nessim, who was the richest of the rich of this country, is a child Hara. It was Mahmoud Ben Ayed, the treasurer of the Bey, who had combined and made his broker. He then inherited the post of treasurer of the state after the flight of Ben Ayed France. Hara has been a hotbed for recruiting Makhzen its most dynamic. But those Jews who have invested in the service of the state broke with their original group. The poorest Jews continued to live in the Hara. They are the ones who have emigrated to Israel in 1948 and not the rich who chose after independence from France.

continued ...

Bibliography:
- Tunis in the 19th Century (part 2): Marginality and Social Change - Abdelhamid Larguèche
- Algeria and Tunisia - Alfred Baraudon
- History of North Africa (Barbary) - Since the ancient times until the French conquest - Ernest MERCIER
Description - Northern Africa - El Bakri
- Ancient History of North Africa - Stéphane Gsell
- History of French institutions and trade in Africa's Barbary (1560-1793) (Algeria, Tunisia, Tripoli, Morocco) - Paul Masson
- Tunis, Description of the Regency - Dr. Louis Frank
- In Tunisia - Albert of Berge
- Europeans in Tunis in the seventeenth and eighteenth centuries - Ahmed Saad
- The other through the French newspaper La Tunisia - Hassan El-Annabi
- Payment or annexation - At the cross roads history of Tunisia - Daniel Goldstein