(English) More on the non-French Jews of southern Algeria
عفوا، هذه المدخلة موجودة فقط في English.
قراءة المزيد(English) Remembering Algeria’s Jewish Refugees – 50 Years Later
Posted onعفوا، هذه المدخلة موجودة فقط في English.
%d/%m/%Y لا تعليقاتعفوا، هذه المدخلة موجودة فقط في English.
قراءة المزيدThey suffered a similar fate to European Jews during World War II, but thousands remain unrecognized by the State of Israel.
Posted on Jersualem Post April 17, 2012 By Ruth Eglash They suffered a similar fate to European Jews during World War II, yet 67 years after the war, thousands of North African Holocaust victims remain unrecognized by the State of Israel and are ineligible for compensation. According to Dr. Miriam Gez-Avigal, chairwoman of the Public Committee for the Integration of Eastern Jews, immigrants who moved to Israel after 1953 fail to receive Holocaust-era restitution – despite efforts made over the past decade to recognize and compensate Holocaust survivors from Morocco, Tunisia, Libya and Algeria. “On this Remembrance Day, we are calling on the government to address a historical injustice and immediately provide compensation to survivors who immigrated from North Africa after 1953,” Gez-Avigal said. She estimates there are 2,000 survivors from Tunisia and a few thousand more from other North African countries. “There is no reason that people who were persecuted by the Nazis and who suffered during the war should live out the last years of their lives destitute and without dignity because of unjust and unreasonable legislation,” Gez-Avigal added. During the war, much of North Africa was either under direct Nazi occupation or under the control of its allies. Jews there were singled out for harsh treatment, with many sent to forced labor or death camps in Europe while others had their property repossessed or were forced to wear a yellow star. Following the war and the creation of the Jewish state, North African Jews sought aliya – similar to communities from Europe – but, according to Gez-Avigal, their arrival was delayed due to logistical constraints. Decisions made by the Jewish Agency meant that many Tunisian Jews did not emigrate until the mid-1950s. Despite the fact that North African Jews could not schedule an aliya date, a 1957 law dealing with compensation for victims of Nazi persecution states that only those who arrived in Israel before 1953 are officially eligible to receive financial reparations. Today this pay comes – via the government-run Holocaust survivors Rights Authority located in the Finance Ministry – from German and other European governments under various agreements reached with the Conference for Material Claims Against Germany. “We have been recognized by the German government and the French government, the money is there but the Treasury has refused to release it because the law does not recognize those that came after 1953,” Gez-Avigal said, adding that the dwindling Holocaust survivors’ living situations deteriorate daily. The Finance Ministry says that survivors who arrived after 1953 miss the compensation threshold but emphasize that additional amendments expanded eligibility for a few thousand Libyan Jews who came before 1953. Survivors of death camps, labor camps and ghettos – regardless of when they arrived here – collect Holocaust restitution funds. Nachum Itzkovitz, director-general of the Welfare and Social Services Ministry, told The Jerusalem Post that he was among the first to publicize the loophole excluding thousands of North African survivors from additional financial aid. “There is no doubt that we have already taken many steps to address this problem, even though there is a lot more that needs to be done,” Itzkovitz said, as the law excluding those who made aliya after 1953 also neglects other countries’ survivors. Itzkovitz said that a law passed in 2008 expanded the definition of who is a Holocaust survivor and increased the number of people eligible for financial assistance. The ministry hears requests from many individuals who believe that they now qualify for aid. “We are aware of the problems and that more needs to be done, but I would like to take this opportunity to urge everyone to do what they can for Holocaust survivors; money alone does not address the problems of loneliness that many of them feel,” added Itzkovitz. A spokeswoman for the Claims Conference – which represents world Jewry in negotiating compensation and restitution for victims of Nazi persecution and their heirs – said negotiations with the German government to recognize the persecution of North African Jews has lingered for years. Despite some success in including victims whose freedom of movement was restricted by the Nazi regime or its allies, the Claims Conference is continuing its efforts to ensure that more survivors and Nazi victims from those countries are included in German-funded compensation programs, the spokeswoman said. Read More...%d/%m/%Y لا تعليقاتJersualem Post April 17, 2012 By Ruth Eglash They suffered a similar fate to European Jews during World War II, yet 67 years after the war, thousands of North African Holocaust victims remain unrecognized by the State of Israel and are ineligible for compensation. According to Dr. Miriam Gez-Avigal, chairwoman of the Public Committee for […]
قراءة المزيدRetour sur un naufrage
Posted on Par le Prof. Albert Bensoussan et Julien Zenouda Alger, 11 décembre 1960, les Arabes algériens, rendus furieux par la visite du général de Gaulle et les réactions violentes des pieds-noirs et de l’OAS à leur encontre, s’en prennent en leur faiblesse et leur lâcheté au plus haut symbole du judaïsme algérien, jusque là respecté et toujours inviolé : le Grand-Temple de la rue Randon, au cœur de la Casbah, devant le marché le plus populaire de la ville. Dans ce centre de la vieille cité, Juifs et Arabes avaient toujours vécu jusque là en parfaite fraternité, nous allions et venions au milieu d’eux sans nulle crainte, nous parlions la même langue, ils nous respectaient et nous avions de l’estime et de l’affection pour eux. Ils sont entrés dans ce lieu saint, ont tout saccagé, arraché les plaques noires du souvenir de nos morts sur les murs, éventré les symboles de notre foi, souillé les livres et les rouleaux de la Torah, vidé les boxes où chacun entreposait talith et téphilines, et ses livres de prières, tout est parti en fumée. Et puis les Paras sont arrivés avec leurs bérets rouges, ils ont occupé les lieux, ont campé sur le sol de notre Temple, ont mangé, bu et forniqué en toute bonne conscience de soudards, et pour comble, ajoutant l’offense à l’opprobre, ils ont dressé un arbre de Noël. Que dire après cela, sinon tenter de se souvenir, et de rappeler ce que fut ce haut lieu du culte juif à Alger ? Oui rappelons-nous, essayons de faire revivre ces temps de bonheur et de paix : Hadesh yamenou kekedem, comme l’on dit après avoir raccompagné pieusement le Sepher Torah jusqu’à son armoire sainte, Aron hakodesh, et après avoir tiré le rideau. Oui, le rideau est tiré mais notre mémoire reste vive, et intacte notre piété, qui renouvelle pour nous les jours d’autrefois… e me souviens… Arpentant encore et toujours les tournants Rovigo, montant et dévalant, j’avance sur les cotons de la mémoire, par des rues qui s’effacent et des places qui roulent vers l’abîme. Je me souviens d’une ville qui n’existe plus… Depuis des années et des années, tant de sable a croulé, et je me vois toujours descendant cette cité en pente, toutes ces rues d’Alger qui se jettent à la mer. Où nous fûmes naufragés… Yom Kippour à Alger, au Grand Temple de la rue Randon, comment c’était déjà ?… Depuis le recueillement de Kol Nidrei, la veille au soir, pas une miette de pain, pas une goutte d’eau n’avait traversé mon gosier. Je m’éveillais la langue râpeuse, et qui collerait au palais toute la journée, car défense de se laver, de se rincer, de se rafraîchir. Le jeûne était contrition, il fallait aller au-devant de la souffrance. J’accompagnais papa aux aurores. Jamais je ne l’aurais laissé aller seul à notre synagogue, au cœur de la citadelle maure. Une houle de chaleur montait aux tempes comme nous traversions les artères désertées. Pour en savoir plus %d/%m/%Y لا تعليقاتPar le Prof. Albert Bensoussan et Julien Zenouda Alger, 11 décembre 1960, les Arabes algériens, rendus furieux par la visite du général de Gaulle et les réactions violentes des pieds-noirs et de l’OAS à leur encontre, s’en prennent en leur faiblesse et leur lâcheté au plus haut symbole du judaïsme algérien, jusque là respecté et […]
قراءة المزيدTombs that bear witness to Algeria’s Jewish tragedy
Posted on The Independent January 22, 2011 By Robert Fisk "Do you want to see the Israelite graves?" the security guard asked me. It was pouring down, a cold storm of rain off the sea, and above the Algerian French cemetery of St Eugène, I read again those familiar words: "Me today, you tomorrow." Almost two decades since I last entered these gates, I felt sure the remains of the Jews of Algeria would not have survived. During the 1990s war, this had become a no-go area for the Algerian authorities, let alone the French embassy's hired guards. The great French cemeteries of Tlemcen and other cities were razed by the Islamists, the tombs of the old Algerian Jews and the French Jews and the pieds noirs and the colonisers of 130 years levelled into the earth. The GIA gunmen had made bombs beneath the eucalyptus trees of St Eugène, they said, amid the tombs. A few cops had blasted open the vaults of 19th-century French merchants to look for explosives. They found only bones. The cemetery was still there. "You have to climb through this wall," the security man said. And there it was, the tiny synagogue dedicated by "the Israelite community of Algiers to their children who died on the field of honour". And there were the memorials, still surviving, in Hebrew and French, of Jews from Algeria who gave their lives for France in the Great War. "David Jules Soussan of the 3rd mixed Regiment of Zouaves, died at Etingen, 1918", and "Amar Maurice Moïse, Soldier of the 2nd Engineering Regiment, died at Nieuport, 16 August 1915 Croix de Guerre". Presumably facing Hitler's last assault in the next war, William Levy "died for France, June 16, 1940, at Arpajon (Seine-et-Oise) at the age of 30", killed before he knew how murderously his country would treat his people. There had been anti-Semitism enough in the 1890s – not from the Muslims of Algeria but from the "civilised" French colonisers who in 1870 were outraged when the French Jewish justice minister Isaac Crémieux gave full French citizenship to Algeria's 40,000 Jews. Muslims were not awarded this privilege, but it was the French right, not the majority Muslim population, who expressed their scorn for the Jews. In a remarkable book, the Algerian journalist Aïssa Chenouf has published the fruits of his extraordinary research into his country's former Jewish population, and unearthed some terrible stories of France's viciousness towards it. In March 1897, for example, the French colonial daily Le Petit Africain urged voters to cast their ballots against anyone who supported the Jewish community in Algeria. The paper carried a "liste anti-juive" of safe French candidates, including right-wing doctors, businessmen and retired army officers, under the headline: "All Frenchmen against the Common Enemy. The Jew: This is the Enemy." Pro-Jewish voters were referred to as "sheep" acting under orders. Incredibly, within 17 years, the Jews of Algeria were sending their sons to fight for France. Aïssa quotes a letter from the rabbi of Constantine to his son, who was about to leave for the Salonika front. "I advise you to be a good soldier, brave, obedient to your officers and warm to your friends," he wrote. "You are no more a child, you are a man and so you have the honour of going to war to defend our beloved country, France. The honour of all your family is now in your hands. You must come home to us, after victory, decorated with the military medal and the Croix de Guerre." Like poor Amar Moïse, I suppose. At least 2,000 Algerian Jews died in the Great War. They were ill rewarded. Under the 1940 Vichy government, the Crémieux decree was abrogated, returning Algerian Jews to their status of "indigènes". General Maurice Weygand signed this order. Old Algerian French soldiers, calling themselves the "French Veterans' Legion", 150,000 strong, defined their enemies as "democracy, Gaullist traitors and Jewish lepers". When Algerians were permitted to steal Jewish property, the Muslims – almost to a man – refused. Ferhat Abbas, one of the greatest Algerian Muslim patriots, regarded the anti-Jewish laws as "hateful". In his own new history of Jews in Muslim lands, Martin Gilbert pays tribute to the Algerian Muslims who risked their lives for Jews during the Vichy period, although his book contains a number of flaws. But Jewish history in Arab lands contains many ironies. There was indeed anti-Semitic violence in Algerian history, especially in the 12th century. The final tragedy was Algeria's war of independence. The Jews tried to avoid participation, although their French schooling and history made many of them allies of the pieds noirs colonisers, even sympathetic to the anti-Gaullist OAS armed opposition. By the end of June 1962, 142,000 Jews had left Algeria, leaving only 25,000 – 6,000 of them in Algiers. Gilbert writes that 125,000 went to France, only 25,681 to Israel (where their future lives – this, a largely unknown history – proved a stunning success story). On independence in 1962, the ruling National Liberation Front asked their Jewish citizens to remain. Gilbert says that a nationality law later cast doubt on this request. "An ancient Jewish community was at an end," Gilbert wrote. Not quite. Jews still live in Algiers. I met one of them a few weeks ago. And they still visit the cemetery of Saint Eugène. When I was climbing through that wall in the rain, I almost fell over the graves of the Baichi family. In accordance with Jewish tradition, there were stones, newly laid, on the tomb of an old lady. "Yes, a member of the Baichis came here four days ago," the security man said. "He came to pray at his mother's grave." Then he brushed his hands against each other in a gesture of finality that I understood but did not like. "It is over," he said. "But they are still here." Read More...%d/%m/%Y لا تعليقاتThe Independent January 22, 2011 By Robert Fisk “Do you want to see the Israelite graves?” the security guard asked me. It was pouring down, a cold storm of rain off the sea, and above the Algerian French cemetery of St Eugène, I read again those familiar words: “Me today, you tomorrow.” Almost two decades […]
قراءة المزيدThe Jewish Palate: The Jews of Algeria
Posted on The Jerusalem Post April 7th, 2011 By Dennis Wasko Chef Dennis Wasko explores the troubled history of Algerian Jews and the rich cuisine that has been created as a result. Jews have lived in Algeria for 2,000 years and perhaps longer. Some scholars believe that there may have been Jewish settlement in the area as long as 2,600 years ago. Whichever date holds true, the fact that there was a Jewish presence in Algeria before the rise of Islam cannot be denied. As with the rest of North Africa, once Islam swept through the region, Jews lived under uncertain conditions, at times they were tolerated as long as they accepted their second class citizenship and paid the jizya tax. At other times they were ruthlessly persecuted and forced to flee. The Jewish population was bolstered during the 14th century, during a period of tolerance, when Spanish Jews fleeing the Reconquista in Spain fled to the “safety” of North Africa. The Jews brought their culture and recipes with them. Many great scholars came to Algeria with the Spanish refugees including the Ribash and Rashbatz. Many other scholars settled throughout the Maghreb, migrating from region to region depending on the changing political winds. When the French occupied and colonized Algeria in 1830, most Jews clung to their traditional ways and were not considered French citizens or were required to serve in the French army. In 1845 the French government appointed prominent French Jews to be Chief Rabbis throughout Algeria. Their job was to shift the loyalty of the Algerian Jews to France. In 1865 French citizenship was offered to any Algerian Jew or Muslim who requested it. Few Algerians accepted the offer as it was perceived to be a sort of apostasy. By 1870, French citizenship was extended to all Jews at the urging of prominent French Jews who wanted to “modernize” their Algerian brethren. Within a generation, French replaced Ladino and Arabic in Jewish neighborhoods, and Jews embraced many aspects of French culture. In 1934, there were about 120,000 Jews living in Algeria. The Muslim population, incited by Nazi propaganda and events in Germany, began to attack the Jews. Riots broke out and 25 Jews were killed, with many more injured. When France fell to the Nazis in 1940, Algerian Jews fell under the rule of the Vichy government. Jews suffered socially and economically under the collaborative Axis state, but they did not surrender. They fought back. Algerian Jews bravely organized themselves and joined the French Resistance. They were key players in neutralizing the defenses of Algiers when the Allies landed in Algeria. They maintained their loyalty to France and fought against the Nazi collaborators in Vichy. The Jewish population continued to grow, reaching 140,000 by 1955. France granted Algeria independence in 1962. Immediately, the Islamic Algerian government began to harass the Jewish population. Jews were denied their economic rights, Jewish businesses were seized, and synagogues were converted into mosques. As a result of the rekindled Anti-Semitism, about 130,000 Jews immigrated to France. About 25,700 Algerian Jews have immigrated to the State of Israel since its foundation in 1948. In 1994 the “Armed Islamic Group” vowed to eliminate the remaining Jews from Algeria. They have not yet been successful. In 2004 it was estimated that about 100 Jews still remain in Algeria, most of who live in Algiers. Jews are allowed to practice their religion freely, but there is no resident Rabbi. This is another example of a once proud Jewish population that has been legislated out of existence by Islamic hatred. The cuisine of the Algerian Jews is very typically North African with a remnant of Spanish influence. Its flavor profile is very similar to that of Morocco with zesty flavors and fragrant spices. Like Morocco, couscous is the national dish of Algeria. Fiery pastes made from hot chilies are added to many dishes and are present on the table. Many rich stews, like tagines, containing dried fruits are very typical Algerian fare. French influence is evident in the great variety of breads. The following recipe for Chorba, thick soup, is not exclusively Jewish in origin, but is a great example of a typically Algerian dish that was adopted into Jewish tradition in one form or another. This soup is vegetarian and as such easily conforms to Jewish dietary laws. This dish is hearty and flavorful. Serve as a first course, or as light meal. Chorba Hara Bi Keskou (Spicy Couscous Soup) Serves 6 -4 tablespoons olive oil -1 medium onion, diced -3 cloves garlic, chopped -1 teaspoon harissa or favorite hot sauce to taste -1 tablespoon paprika -1 teaspoon ground coriander -1 teaspoon ground cumin Read More..%d/%m/%Y لا تعليقاتThe Jerusalem Post April 7th, 2011 By Dennis Wasko Chef Dennis Wasko explores the troubled history of Algerian Jews and the rich cuisine that has been created as a result. Jews have lived in Algeria for 2,000 years and perhaps longer. Some scholars believe that there may have been Jewish settlement in the area as […]
قراءة المزيدPourim d’Alger, cette année 1ere novembre 2011, 4 Hechvan 5772
Posted on OURIM D’ESTHER: Haman, Premier ministre du roi perse Assuérus (Xerxès), avait décidé d’exterminer tous les Juifs de Perse le 13 du moid’Adar. Mais grâce à l’intervention d’Esther, auprès du roi, le complot est déjoué et se retourne contre Haman et les siens. Ce sauvetage miraculeux est fêté tous les ans. La fête de Pourim est une fête joyeuse et populaire. POURIM D’ALGER: En 1541, Charles-Quint se présente devant Alger avec une flotte impressionnante, décidé à prendre pied dans cette terre d’Afrique pour y chasser les Turcs. Il mouille dans le port d’Alger qui n’est pas habilité à recevoir de tels bateaux. C’est l’angoisse et la peur panique parmi les juifs d’Alger. Ils craignent pour leur sécurité et leur survie. Les synagogues ne désemplissent pas. On n’oublie pas que cinquante années plus tôt les juifs furent chassés sans aucun ménagement d’Espagne par Isabelle la Catholique. La situation semble désespérée. C’est alors que se produit un « miracle ». Une tempête d’une violence inouïe survient, détruisant plus de 150 navires espagnols. Les rescapés de cette armée, se réfugient à Bougie, avec le reste de la flotte, subissant le froid et la faim, avant de rejoindre l’Espagne Depuis cette époque, on commémore tous les ans, le 4 HECHVAN, ce sauvetage miraculeux, qui fut appelé le « Pourim d’Alger » Ce que ne savait pas Charles Quint c’est que la baie d’Alger était parsemée de petits rochers à fleur d’eau, invisibles à l’oeil nu, qui se trouvaient à l’entrée du chenal. Ce fut le piège « divin ». Ce qui était un avantage pour les corsaires d’Alger de l’époque qui pratiquait la Course fut, au contraire, un obstacle de taille pour une flotte de l’importance de celle des espagnols. Fort de cette mauvaise expérience qui se renouvela au XVIII ème siècle, la France préféra débarquer à Sidi Ferruch, en 1830, au lieu d’Alger, de même que les Américains lors de la libération. En savoir plus%d/%m/%Y لا تعليقاتOURIM D’ESTHER: Haman, Premier ministre du roi perse Assuérus (Xerxès), avait décidé d’exterminer tous les Juifs de Perse le 13 du moid’Adar. Mais grâce à l’intervention d’Esther, auprès du roi, le complot est déjoué et se retourne contre Haman et les siens. Ce sauvetage miraculeux est fêté tous les ans. La fête de Pourim est […]
قراءة المزيدL’exode des Juifs du M’Zab
Posted on par Charles Kleinkenecht Extrait de Les Juifs du M'zab, contribution à l'étude d'une Communauté saharienne dispersée par le vent de l'Histoire en Juin 1962. Par Charles KLEINKENECHT, Administrateur des Services civils de l'Algérie (E.R.), ancien Sous-préfet de Ghardaïa (Oasis) - avec l'aimable autorisation de l'auteur :Merci à Maurice ATTIA de nous avoir fourni les documents photographiques qui illustrent cet article, et de les avoir commentés pour nous. Introduction : la situation des Juifs du M'Zab en 1962 Ghardaïa est la capitale du M'Zab, située à 630 km au sud d'Alger, centre nord du Sahara et "porte du désert". En 1961 la population juive de la région compte 978 âmes. En 1958, à la suite des positions du Général de Gaulle pour le maintien d'une Algérie française et son accession à la tête de l'Etat, les Juifs du M'Zab, comme la majorité des Algériens, sont convaincus de la pérennité de la souveraineté française au Sahara. Cet espoir est d'autant plus fort que le gisement de pétrole de Hassi Messaoud, à 70 kilomètre au nord-ouest de Ghardaïa vient d'être découvert en mars 1956, et qu'en mars 1957, le Général de Gaulle lui-même est venu affirmer à Ghardaïa que le pétrole saharien est la "grande chance de la France". La prospérité paraît assurée dans un Sahara doté de son propre Ministère et qui ne sera pas concerné par les négociations avec le FLN. Il devra rester français ou devenir un Sahara associé à la France, même en cas d'indépendance de l'Algérie. Mais quand vient l'accord de cessez-le-feu du 19 mars 1962, le Ministère du Sahara est supprimé dès avril 1962, la Direction des affaires administratives et sociales du Sahara est rattachée au Ministère d'Etat chargé des affaires algériennes. Les accords d'Evian, avec le lâchage de cette région, provoque une déception générale parmi les populations sahariennes et, chez les juifs, une véritable panique. La panique et l'affolement sont pleinement justifiés. Depuis un certain temps, de jeunes musulmans profèrent à leur encontre des menaces précises de pillages, massacres, enlèvement de femmes. Les filles sont bousculées dans la rue, les passages juifs insultés, les élèves juifs battus dans les écoles par leurs petits camarades musulmans. Des rassemblements d'individus violents et menaçants regroupés autour du quartier juif doivent être dispersés par les forces de l'ordre. La renaissance chez les musulmans du racisme et de la haine devient évidente, et des faits précis confirment cette hostilité, par exemple : - Les commerces des juifs sont boycottés. - Il est interdit à un musulman d'acheter un immeuble appartenant à un juif. "Les juifs sont venus nus, ils doivent repartir nus", dit-on. Les juifs craignent donc de revenir au temps des Kanoun, au statut de Dhimmis. En outre, ils sont impressionnés par les déclarations faites par Ben Bella début 1962 au Proche Orient, jurant que les troupes de l'Algérie indépendante, estimées à cent mille hommes, se joindront à celles des pays arabes pour anéantir Israël (où 1034 membres de leur communauté ont déjà émigré). Ils ont donc la conviction qu'ils deviendront un jour des otages à la merci des Algériens. Les décrets du 24 octobre 1870 (Décret Crémieux) et du 7 octobre 1871 avaient accordé la citoyenneté française à part entière aux Israélites indigènes d'Algérie. Mais par "Algérie" il fallait entendre les seuls territoires géographiques des trois départements d'Alger, de Constantine et d'Oran tels qu'ils existaient à l'époque (1870), et les territoires sahariens de Ghardaïa et du M'Zab, non encore militairement occupés et pacifiés, n'y étaient pas compris. Ce n'est que le 13 juin 1962, soit trois mois après le cessez-le-feu et vingt jours avant le scrutin d'autodétermination, donc vraiment in extremis que cette population accède à la pleine citoyenneté française. Ceci par un arrêté du ministre chargé des Affaires algériennes paru au Journal officiel. C'est grâce à cette mesure que les Juifs du M'Zab, dans leur quasi-totalité, deviennent des citoyens français de statut civil de droit commun et peuvent de ce fait envisager sans obstacles administratifs leur réinstallation dans la Métropole. L'EXODE Et ce fut l'exode massif d'une communauté aux abois, dans un climat d'affolement total. L'autorité locale fut sollicitée par des délégations de plus en plus pressantes dont la très prochaine accession au statut civil de droit commun français encourageait et facilitait les démarches. Grande fut leur insistance pour obtenir leur évacuation avant le scrutin sur l'Autodétermination fixé au 2 juillet 1962. Mais ils refusaient d'affronter les 600 kilomètres de route pour rejoindre Alger par crainte d'attentats. Une solution très urgente s'imposait. Les derniers représentants de la Djemaa israélite s'étaient adressés directement au Gouvernement israélien qui dépêcha un représentant officiel pour prendre contact sur place avec les autorités et la communauté, des démarches furent entreprises à Alger et à Paris où l'Alliance Israélite Universelle joua un rôle déterminant pour obtenir la mise cri place d'un véritable pont aérien de 10 appareils afin d'assurer le départ massif des 900 juifs encore présents au M'Zab pour un transport direct depuis Noumerat (aérodrome à 15 km de Ghardaïa) à Marseille, échelonné sur une durée d'une quinzaine de jours. Pour en savoir plus%d/%m/%Y لا تعليقاتpar Charles Kleinkenecht Extrait de Les Juifs du M’zab, contribution à l’étude d’une Communauté saharienne dispersée par le vent de l’Histoire en Juin 1962. Par Charles KLEINKENECHT, Administrateur des Services civils de l’Algérie (E.R.), ancien Sous-préfet de Ghardaïa (Oasis) – avec l’aimable autorisation de l’auteur :Merci à Maurice ATTIA de nous avoir fourni les documents […]
قراءة المزيد