This study deals with the entangled relations that developed between Jews and Berbers in Morocco. From the beginnings of the Arab rule, Jews lived as Dhimmis under the protection of Arab or Berber dynasties in urban centres, or Berber tribes and clans in rural ones. They not only shared the same spaces and material culture with the Berbers but also popular beliefs and practices, such as the veneration of saints, magical thinking, folk medicine and a great repertoire of Berber songs, dances, tales and proverbs. However, their asymmetrical political status as protectors and protected and their divergent Jewish and Muslim faiths led Berbers to ambivalent misconceptions about Jews and their forms of life, despite their intimate coexistence and their complementary economic cooperation. After a long separation, Berbers and Jews are currently attempting to reconstruct their memories of the other, and both parties seem to idealise their shared past.
Social, Economic and Cultural Interaction between Jews and Berbers in Morocco
Joseph Yossi Chetrit
In nineteenth-century Britain, pulmonary tuberculosis – known as phthisis, decline or consumption – killed more people than any other disease. Furthermore, the social and ideological impact of consumption extended far beyond mere mortality. The common belief in an identifiable, hereditary ‘consumptive type’ of person, combined with the often chronic nature of tuberculosis, caused the disease to be regarded as a permanent, identity-conferring condition. Popular belief in the hereditary ‘consumptive type’ long predated the publication of Darwin’s theories of human evolution in 1871 and survived long after 1882, when the disease was proven to be contagious rather than hereditary, indicating that consumption carried a complex cultural significance independent of its scientific status.
‘And how should I begin?’ Naturally, or post-naturally enough, at the end. We have been hearing for some time recently of the end of things and this paradoxically, is where we must start. Book titles have warned us of the End of the Nation and Nation State, the End of Print, the End of Architecture, The End of Work, the End of Man, the End of Economic Man, the End of Time, the End of the Future, the End of History and yes, the End of the World. It doesn’t take a salaried cultural critic to see here the symptom of an encroaching mood, the expression on the part of marooned journalists and intellectuals of what Raymond Williams termed a ‘structure of feeling’. It expresses not so much conviction – though these scenarios of the end could not in one way be more final – as the waning of common beliefs and values. Hence the appearance world-wide of millennial sects, outcrops of New Age mysticism, the thrill of out of body experiences and the paranormal; even if, thanks to postmodernism, these tend to be more normal than para, and to come at you via the X Files or the Virgin multiplex than anywhere more distant. New media combine oddly with the new mysticism, advanced technologies with advancing teleologies. This is the way then that we are seeing in the fin de siècle, the beckoning end of century when Bakhtinian carnival will at last take to the streets, fleeing its confinement in works of cultural theory, and we shall all go belly up and dance our heads off. Or when half the world will fall into poverty, disease, and starvation and the other half wear itself out in vainglorious in-fighting, leaving a sybaritic residue to enter upon a computer-aided decadence of virtual existence. Or when we shall go up in smoke in a bang and whimper all at once.
EU networks in Vietnam
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Cristina Temenos, Anna Nikolaeva, Tim Schwanen, Tim Cresswell, Frans Sengers, Matt Watson, and Mimi Sheller
scholars also often lack particular, in-depth knowledge about mobility and consequently make similar mistakes, as transport planners have often commented. Examples include the common belief that the provision of mobility alternatives is enough to make
Happiness and Care of the Self in Sir Kenelm Digby's Letter-Book In Praise of Venetia
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Ivan Golovnev and Elena Golovneva
Translator : Jenanne Ferguson
on the Kazym River, where Malen’kaia Katerina was filmed, there is a common belief that the silver-haired goddess progenitor Kaltashchch metes out the lifetime of each person. The first-born girl in the family has Kaltashchch as her patron spirit