In France, Jews and Arabs have been drifting apart over the past 50 years. A Paris exhibition commissioned by one of the country’s leading historians hoped to build bridges.
Reagan’s election would be the ultimate test of the so-called Evans’ law: “whenever one of our people reaches a position of power where he can do us some good, he ceases to be one of our people.”
Oriental Jews may well have been discriminated against throughout Israel’s early decades, but Michale Boganim’s latest documentary vastly exaggerates their current plight.
Continetti’s history of the first hundred years of the American right holds lessons for the next hundred.
Emmanuel Macron’s invocations of “European sovereignty” notwithstanding, the nation—not Europe, nor the entire world—remains the only viable locus for the exercise of democratic power.
Only by rediscovering a vision of the good life that reckons with the suffering inherent in human experience and conceives of individuals as social animals bound by duty to one another—Edmund Burke’s “partnership of the dead, the living and the unborn”—do we stand a chance of bending the rising generation’s egotism and make them want to grace their communities and nations with new human beings.
In Western Europe, meanwhile, our globalized, post-national era of peace and prosperity has wrought decadence and complacency. It has erased from the national consciousness the blood and tears needed to get independence and to keep it.
His underwhelming flop among the general electorate notwithstanding, the right-wing candidate has exposed a deep fracture within France’s Jewish community that may reappear in future races.
Both Zemmour and Le Pen have tweeted about the possibility that this could be an anti-Semitic second or third-degree murder and that its late arrival on the news cycle could be premeditated.
Thirteen years later, a Netflix series revisits the mysterious, gruesome murder case that kept Spain for years in a state of shocked, anxious outrage.
Having thrived for millennia amidst Arab societies despite their inferior status, Oriental Jews were swiftly uprooted in a matter of decades by the Arab-Israeli conflict. A once-in-a-lifetime exhibit at Paris’s Institute for the Arab World attempts to synthesize conflicting narratives of trauma and nostalgia.
Standing athwart the emergence of a ‘literal society’ which no longer appreciates irony, nuance, or sarcasm, the intellectual Alain Finkielkraut’s embrace of high culture makes him a reactionary in today’s France.
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