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

Hallmark Channel Canada

Robert Ménard: "In terms of freedom, Morocco is able to set an example for the Arab world"

good and bad points. Robert Menard, secretary general of Reporters Without Borders (RSF), came to see closely the state of press freedom in Morocco has not failed to deliver during his press conference Thursday, April 6 in Casablanca , good and bad points.

But before saying anything he thinks of the media situation in this country, French activist defense of freedom of the media wanted to make two points. "First, I never called for boycott of Morocco destination.
What I said is that the wave of lawsuits against journalists gives Morocco's poor image, especially since it is a tourist country, "said Menard. Another point on which the official sought to be explained, the challenge of Rabat rank of the Kingdom in the world ranking of press freedom RSF.
"We have no bias against Morocco. Our ranking is based on 50 weighted criteria. We believe our report reflects the state of press freedom worldwide, "added the head of RSF.Quant the situation of the Moroccan press, Mr. Ménard welcomed meetings with Moroccan officials, such as in particular the meeting with Nabil Ben Abdallah, Minister Communication and Spokesman of Government or Laâraïchi Faisal, head of the RTM, which he said have seduced by their new way of seeing things.
"For 20 years we exist, is the first time we meet with senior Moroccan officials. For long we had before us a power autistic. To say now that things have not changed in this country would be stupid. With regard to freedom, Morocco is able to set an example for the Arab world, then he goes after things, "repeated Mr. Ménard. After the praise, let's get that angry.
They are likely to start with Press Code that includes over two dozen articles that contain jail sentences. He said the current press law must be reviewed and added that the decriminalization of this text does not allow the authors of articles to address privacy. "To avoid that journalists should be tried by judges who often have not mastered the right of the press, we have proposed to the Moroccan authorities, the creation of a specialized chamber to try the press," said Ménard reversed bans practice of certains.Questionné on the subject of cartoons on Prophet Mohammed Sidna, M. Menard said that the Danes are at home and they have the right to publish what they want.

Moreover, this freedom in Denmark made this country the world's only neo-Nazi to allow a radio.