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Affect of french imperialism on africa
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Reflections of Fieldwork of Morocco was an enlightening account of an American anthropologist experiences in late 1960s Morocco. While not directly related to the Jewish population and their practices in the country, the book it provided essential background information to better understand the basics as well as the subtleties of Moroccan culture. Understanding the majority culture will definitely be helpful in understand how Moroccan Jews fit into the overall Moroccan experience. Rabinow’s exploration of the north African nation exposed several interesting aspects of Moroccan life, like the legacy of French colonialism, the dual purpose of separation, and dominance and submission in Moroccan interactions. It wasn’t just the cultural elements …show more content…
As an outsider, he had to deal with his informant preventing to get a “true” sense of the culture. This leads him to blindly trying to find the cultural limits, and unfortunately he didn’t have the luxury of being granted a faux-pas leniency card. When Mittleman went to Morocco, he was allowed to gradually get a feel for the borders of a nebulous cloud of what is appropriate and is not. Instead of being allowed to find the rules himself, the people who he interacted with decided to test his limits. They interpreted his status as Western foreigner as being easily taken advantage of. It’s actually kind of funny how many frustrating and annoying situations he landed in because of the Moroccan practice of testing the peers to find their limits and “ball busting” to establish a hierarchy. Rabinow, as an anthropologist, was caught between maintaining a friendly relationship or telling them that he’s had enough. During one of these incidents, his informant, Malik, asks Rabinow “Wash sekren?—are you drunk?” when Rabinow tells him he wants to be alone(114). This was absolutely baffling to me. As the anthropologist late finds out, Moroccan culture deeply values independence, and self sufficiency, but Malik was so deeply hurt by Rabinows desire for solitude. Not being seen as submissive and dependent is main goal of Moroccan interactions. Its so important that even accepting the generosity to the host is a threat to “their claim of independence.” (49.) Something as simple as giving a gift is loaded with the pressure of establishing dominance. How can a culture that prizes independence asks for so much from someone? And on the same hand how can Malik be hurt by someone asserting their need to be alone? Its interesting to see as foreigner, Rabinow’s actions are received so differently
Yahweh, B. L. (2013). Jewish and african affairs. In B. Yahweh (Ed.), Jews and the African
Africa is filled with several hundred distinct tribes that all bear themselves in a different fashion, depending on each other, or even fighting each to get what they want. This exchange between the many tribes has resulted in a rich history of conflict, economic development, and culture. One small example of the possible hundreds of tribes is the Mossi tribe, who reside right at the border of sub- Saharan Africa, in Burkina Faso and also the second largest ethnic group in Cote D'ivoire . While a relatively small tribe compared to the likes of the Zulus or the Dinka, their tribe is made up of roughly 3.5 million people, which is still quite a large number.The Mossi are neighboring the people of the Dogon, Kurumba, Gourmantche,Gurunsi, Bisa,Dagomba, and Sisala tribes. The Mossi have an official language called More, pronounced Moray, that is spoken by the them and most of the population of Burkina Faso, as well as about 60,000 people in Togo and Mali. Like many African languages, More uses pitch to distinguish the meaning of words and phrases. Their political was very closely connected with their religion, so as the Muslim religion began to spread throughout Africa, they resisted conversion to the religion even as most of the tribes around them accepted the religion. This may be why there are some Muslim influences within Mossi society. As Africa was being colonized by Europeans, the Mossi were one of the last tribes to be colonized, and when French colonists conquered them in 1896-97, taxes were imposed that impelled many of the Mossi to move to Cote D'ivoire to earn money. While they did not leave their families behind, many Mossi men went south to Cote D'ivoire in between crop-growing seasons and would return with the money th...
In this research paper I will discuss the ethnic groups of Africans in the Caribbean and Jews in Ethiopia. Jews in Ethiopia call themselves Beta Israel which means `house of Israel.' They are also known as the Falashas. Falasha means `stranger' or `immigrant' in the classical language of Ethiopia (the Ge'ez tongue). I will also describe the culture of the African people displaced into the Caribbean who identify themselves as the Rastafarians and the connections I have made between them and Judaism. I believe that these connections between Judaism and Rastafarianism are more than just similarities that can be found between any two Bible- following religions. I choose the Falashas as the topic for personal, religious and spiritual reasons. I was born into a Jewish household, rich in the traditions and customs of my Hebrew ancestors. I grew up however in the Caribbean, home of the unique culture known as the Rastafari. Throughout my life I have felt a deep connection between Judaism and Rastafarianism. In this paper I seek the origins and history of the connection that I feel in my heart. I believe that the Falashas are the bridge between these two cultures.
Stillman, Norman A. "Spain." In The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society of America, 1979. 53-61.
After a journey into the dark history of Europe and Africa with Sven Lindqvist, I found myself shocked. It’s earth shattering. Ideas and historical events are presented through a journal/proposal of his unique view on racism. Lindqvist raises questions as to where racism was spurred and why what happened in late 1800’s and early 1900’s lead to the holocaust. Including religion, personal human values, advanced warfare and even societies’ impact as a whole. His travels through the Sahara and Africa in the early chapters show a more current day view of society over seas. The description of the desolate continent and harsh conditions paints a picture of what previous civilization lived through. He explains that part of the reason he has traveled to the desert is to feel the space all around him, a definite emptiness if you will. As his travels progress he introduces his own family life that pertains to the human emotion, which is also a big focus point in this book. Childhood beatings over taking the lord’s name in vain, dropped calls from his daughter that leave him torn and sad. He does an excellent job on taking the reader on a personal journey with him through his current day traveling and even his early life. Linking these personal experiences and tying in histories misconceptions of “right and wrong” is what makes this book so valuable. Lindqvist gives a relevant and educated answer to the question of how racism became such a terrible tribulation in all parts of the world.
Mintz, Jerome R. Hasidic People: A Place in the New World. Cambridge: Harvard University Press, 1992. Print.
Hourani, Albert. A History of the Arab Peoples. Cambridge, MA: Belknap of Harvard UP, 1991. Print.
As I have shown, throughout his essays, Gordon establishes a narrative of the past in the Diaspora which is distinctly negative, drawing on images of the Jewish people as passive and parasitic, alienated from nature and labor and accordingly without a living culture. Through his ideology, Gordon establishes an idea of the perfect relationship between people, nature and labor; a relationship that must be withheld in order for a people to be a living, creative culture. Gordon asserts that the Jewish people have been kept apart from the natural sphere in their own land in which they developed as a people, and have been severed from direct contact with nature in the countries where they are living in Diaspora, thus creating a strictly negative identity for the Diasporic Jews. The Diaspora experience is presented by Gordon as an identity defining experience that is presupposed as part of the Jewish self-understanding. The ideology of Gordon indicates that the Diaspora was a degrading and negative experience for all Jews:
In L'aventure ambiguë, the colonization of Senegal by the French have led to different and often conflicting views from different characters, clashes of different cultures and practices of religion, as well as the education that was provided by the Diallobé and from the new foreign schools. These few examples are useful in explaining the term victim', i.e. what he is a victim of, and later on how these forces may have influenced him over the course of the story. To simplify this essay, my essay will be focused mainly on Westernisation' and 'Africanism', as I believe that all these factors come under those headings.
Today, I will be talking about a group of people who are known as the “Arabs’ purist representatives” (in cite). People who love to live near the desert and are not interested with the modern city life. They are more into the simple and peaceful lifestyle and way of living. There are around 4 million people, spread among Egypt, Syria, Palestine, Jordan, Saudi Arabia, Yemen, Iraq, Morocco, Sudan, Algeria, Tunisia, and Libya. Today, my speech is about the very interesting and unique Bedouin tribes. What is interesting about the Bedouins is that despite the changes and advances that happen around the world, they are still attached to the traditions they were raised on, without changing a thing. Although they have a lack of education,
The aim of this research proposal is to gain a full understanding of the cultural experience that was experienced by the researcher. Each person was afforded the task in choosing a place to visit that would exhibit the cultural practices. For the purposes of this research the Bobo Shanti village was picked because of interest in the Rastafarian culture. The visit was made to the Bobo Shanti camp in Bull Bay, St. Andrew in order to find information for this research paper. The Rastafarian movement was formed by Jamaicans Leonard Howell, Joseph Hibbert, Archibald Dunkley and Robert Hinds. They are said to have received revelations that Haile Selassie was the messiah of black people and had ministries preaching this alongside ideas of repatriation to Africa and denunciation of colonial rule.
Members of Honors Religious Traditions of the African Diaspora 1997. "The Gullah People and Their Link to West Africa." Online; Internet. available at http://dickinsg.intrasun.tcnj.edu/diaspora/gullah.html.
At the beginning of the movie, Susan, who is an American tourist in Morocco, gets shot by a Moroccan boy, Yusef. Because of this, other tourists in the bus all scattered into the village. The scene in the village showed many examples of stereotypes and disconnection of the communications. The other tourists feel many stereotypes about the small village, and they get afraid. The stereotype that they have is the people in the village might hurt them; they think the people in the village are dangerous, and might take them as hostage for terror. They decide to leave the village without Susan and her husband, Richard. Richard asks them to wait, but the tourists did not want to. This scene of when Richard and the other tourists get into an argument exposes the selfishness that people have. Because of the stereotype and selfishness they had for each other, Richard and the tourists were not able to communicate well. They did not consider each other’s situations, did not listen to each other, and held fast to one’s view.
The experience of the Diaspora is the perceived historical background for Gordon’s essays; everything he writes about the future in Palestine, he writes in the perspective of the past in the Diaspora. In the following I shall present Gordon’s view on how the Diaspora experience affected the Jewish people, to show how he creates a negative identity for the Jews of the past. As the following quote show, Gordon’s view of the Jewish existence in the Diaspora and what it had done to the Jews as a people was exceedingly negative:
Morocco, like other post-colonial nation-states, faced various national problems. The question of a national language was one of the most important issues in Morocco because of the country’s social and linguistic diversity. Thus, crafting of a multi-sector language policy after the independence was a difficult task. Therefore, Istiqlal, a prominent political party within the Moroccan post-independent government, had designed, along with King Hassan II, a language policy –Arabisation– that promoted Arabic as the national language of the country. One of the main objectives of this language policy was the establishment of a monolingual nation (Marley 2000). In that context, this memo examines the influence of the Istiqlal Party