The Arabic Dialect Of The Jews In Tripoli Libya

The present study is a grammatical description of the Arabic dialect of the Jews of Tripoli (Libya). Jews in North Africa adopted Arabic as their native speech during the first (pre-Hilalian) period and their dialects therefore preserve archaic features no longer present in the dialects of their Muslim neighbours. The Jewish dialects are also distinguished by the use of many words of Hebrew and Aramaic origin. In Tripoli the difference between the Jewish and Muslim vernaculars manifests itself not only in the vocabulary but also in the language type: The Jewish dialect represents the sedentary type while the Muslim dialect belongs to the Bedouin type. After the immigration of Tripolitanian Jewry to Israel the use of the Arabic dialect has become reduced, and it is estimated that the youngest generation who can still speak it is in their forties. It is obvious, therefore, that in a few decades the Arabic dialect of the Jews of Tripoli, like other Judaeo-Arabic vernaculars, will cease to exist. The present study which also contains texts and a glossary may contribute to preserving a vanishing Arabic dialect.

In June 2017, the Jews of Libya commemorated the jubilee of their complete exodus from this North African land in 1967, which began with a mass migration to Israel in 1948–49. Jews had resided in Libya since Phoenician times, seventeen centuries before their encounter with the Arab conquest in AD 644–646. Their disappearance from Libya, like most other Jewish communities in North Africa and the Middle East, led to their fragmentation across the globe as well as reconstitution in two major centers, Israel and Italy. Distinctive Libyan Jewish traditions and a broad cultural heritage have survived and prospered in different places in Israel and in Rome, Italy, where Libyan Jews are recognized for their vibrant contribution to Italian Jewry. Nevertheless, with the passage of time, memories fade among the younger generations and multiple identities begin to overshadow those inherited over the centuries. Capturing the essence of Libyan Jewish cultural heritage, this anthology aims to reawaken and preserve the memories of this community. Jewish Libya collects the work of scholars who explore the community’s history, its literature and dialect, topography and cuisine, and the difficult negotiation of trauma and memory. In shedding new light on this now-fragmented culture and society, this collection commemorates and celebrates vital elements of Libyan Jewish heritage and encourages a lively intergenerational exchange among the many Jews of Libyan origin worldwide.

Libyan Twilight is a short memoir that discusses the forgotten Jewish community of Libya. As a child growing up in Benghazi, Raphael Luzon experienced the pogrom that followed the 1967 Six Day War between Israel and Egypt, Syria and Jordan. The Libyan Jews were forced to abandon their homeland and seek refuge overseas as a result. The narrative jumps between the present and past, starting in 2012 where Raphael finds himself in a jail cell in post-revolution Libya amidst political chaos. He rewinds 45 years to a time when Libya was his home, just before the Muslim community ousted the 'Arab Jews'. They spoke in a Libyan dialect of Arabic and had been rooted in North Africa since the destruction of the first temple in Jerusalem in 586BC right up until 1967. Left with no choice, the Libyan Jews were forced to flee Benghazi and find settlement elsewhere, leaving a rich culture behind in Saharan sands. Luzon tells the story with an air of dignity rather than resentment. He opens the lid on a box of memories that reflect on the repercussions he and his community experienced over the last 50 years. As a memoir of exile, Libyan Twilight bursts with nostalgia and gives voice to a forgotten tragedy. Shackled to his Libyan heritage, Luzon relives his life in Italy, Israel and London through a series of charming anecdotes. Sentiments aside, Libyan Twilight is about a man's quest for justice. On a self-assigned mission, Luzon strives for closure on the deaths of his family in Tripoli during the pogrom. Nobody was convicted, nor were they granted a funeral. Luzon's honorary pursuit for redemption places revenge aside, as he sets out to achieve a trial, a conviction and a funeral for the lost Libyan Jews.

The soul of this book is not just linguistic. The author creates an innovative approach, combining language with anthropology and history, and this can serve a medley of researchers in interdisciplinary fields. The texts introduce the long and rich inheritance of the Arabic-speaking Jews of Tiberias. They have lived there for centuries with only brief interruptions, and have spoken Arabic as their mother tongue. The author continues here his research on other communities in Galilee where Arabic has been spoken by Jews, such as Haifa, Safed and Pqi'in. The book pays homage to these people, their heritage and language, before all sink, alas, into the limbo of forgotten things. These are the last vanishing voices, which speak out, tell and still breathe. Hopefully they will still serve as evidence in the future of a once glorious but dying culture, whose existence, paradoxically, may even come to be doubted in future times.

This tripartite volume with 18 contributions in English and French is dedicated to Tunisian and Libyan Arabic dialects which form part of the socalled Maghrebi or Western group of dialects. There are ten contributions that investigate aspects of Tunisian dialects, five contributions on Libyan dialects, and three comparative articles that go beyond the geographical and linguistic borders of Tunisia and Libya. The focus of "Tunisian and Libyan Arabic Dialects" is on linguistic aspects but a wider range of topics is also addressed, in particular questions regarding digital corpora and digital humanities. These foci and other subjects investigated, such as the syntactic studies and the presentation of recently gathered linguistic data, bear reference to the subtitle "Common Trends – Recent Developments – Diachronic Aspects".

This volume undertakes a linguistic exploration of the endangered Arabic dialect spoken by the Jews of Gabes, a coastal city situated in Southern Tunisia. Belonging to the category of sedentary North African dialects, this variety is now spoken by a dwindling number of native speakers, primarily in Israel and France. Given the imminent extinction faced by many modern varieties of Judaeo-Arabic, including Jewish Gabes, the study's primary goal is to document and describe its linguistic nuances while reliable speakers are still accessible. Data for this comprehensive study were collected during fieldwork in Israel and France between December 2018 and March 2022. The volume's primary objective is a meticulous comparative analysis of Jewish Gabes, with a special emphasis on syntax, aiming to discern unique linguistic features through comparison with other North African dialects. The results of the study suggest that the Jewish dialect of Gabes emerged in the first wave of the Arab conquest of the Maghreb, thus exhibiting features that set it apart from its Muslim counterpart. This old variety therefore has the potential to provide invaluable information on the formation of Maghrebi Arabic and the mechanisms of language contact in the pre-Islamic Maghreb. The volume is organised in three main sections: phonology, morphology, and syntax, with the syntax section adopting historical and typological perspectives to shed light on this linguistic terra incognita.

Lamma aims to provide a forum for critically understanding the complex ideas, values, social configurations, histories, and material realities in Libya. Recognizing, and insisting on, the urgent need for such a forum, we give attention to a wide a range of disciplines, sources, and approaches, foregrounding especially those which have previously received less scholarly attention. This includes, but is not limited to: anthropology, art, gender, history, linguistics, literature, music, performance studies, politics, religion, and urban studies, in addition to their intersections, their subfields, the places in between, and critical, theoretical, and postcolonial approaches thereto. Lamma is a space where these fields can interact and draw from one another, and where scholars and students from inside and outside of Libya gather to redefine and reshape "Libyan Studies." We believe that access to research is not the privilege of a few but the right of all and that knowledge production should be inclusive. For these reasons the journal takes its name from the Arabic word lamma, "a gathering."This first issue of Lamma brings together academic research, cultural commentary, literature, and translation. It aims to show some of the possible varieties of research on Libya, from history and literature to sociolinguistics, gender studies, and more. But, perhaps more importantly, it aims to show that the efforts of academic researchers, cultural actors, writers, translators, and even artists are not separate endeavors but rather intertwined. By bringing these efforts together in one forum, we hope to set them in fruitful dialog with each other-and thus begin to complexify the notion of "Libyan Studies."

Internationally renowned scholar Renzo De Felice’s pioneering study of the Jews of Libya is, in many ways, a microcosm of the major sources of conflict in the modern Middle East. This is the first English translation of Ebrei in un paese arabo, originally published by Il Mulino, Bologna, in 1978. The author’s broad-ranging and meticulous research has enabled him to reconstruct the contemporary history of the Jews in Libya with an incredible richness of detail, bringing into vivid relief the social, religious, cultural, and political lives of a people caught between centuries of tradition and a series of governments bent on plunging them headfirst into the modern world. This story—fraught with the passion, drama, tragicomedy, and conflict of a society in transition—will be an invaluable resource for scholars in Middle Eastern studies, Jewish studies, and contemporary European history. The wealth of documentation, much of it previously unknown or unpublished, makes this a particularly useful book.