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Journal articles on the topic 'Alliance israélite universelle – Histoire'

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Published: 25 May 2024

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1

Baron-Bloch, Rachel. "The Racial Politics of the Alliance Israélite Universelle." Jewish Quarterly Review 114, no. 1 (January 2024): 109–40. http://dx.doi.org/10.1353/jqr.2024.a921350.

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Abstract: Despite the extensive literature on the Alliance Israélite Universelle (AIU), scholars have yet to apply race as an explicit analytic in examining its work across the Ottoman Empire, North Africa, and Iran. I argue that the AIU racialized the Beta Israel as subjects in need of aid through overtly physiognomic descriptions, notions of time, and ethnographic descriptions of cultural practices that rest on underlying racial logics. Further, I argue that the AIU was driven by racial notions, anxieties, and aspirations around whiteness. These racial politics come to the fore through a case study of the ethnographic expeditions that the AIU sponsored to the Beta Israel in Ethiopia. The Alliance first sent Joseph Halévy in 1867–1868, and forty years later, dispatched a second expedition led by Rabbi Haim Nahum in 1909. While accounts of the AIU tend towards a paradigm of Orientalism, thinking with race accounts for the role that racial theory played in the development of Alliance policy, emphasizes multidirectional constructions of Blackness and whiteness, reveals analytic connections linking groups within a global racial hierarchy, and highlights continuities with debates around white gatekeeping in the Jewish community that are still unfolding today. Applying race as an explicit analytic thus not only reframes the work of the Alliance, but enables us to rethink Jewish history and historiography more globally.

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2

Cohen, Richard I. "Jews in Tunisia Confront the Alliance Israélite Universelle." Jewish Quarterly Review 113, no. 1 (January 2023): 36–40. http://dx.doi.org/10.1353/jqr.2023.0008.

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3

Borovaya, Olga. "New Forms of Ladino Cultural Production in the Late Ottoman Period: Sephardi Theater as a Tool of Indoctrination." European Journal of Jewish Studies 2, no. 1 (2008): 65–87. http://dx.doi.org/10.1163/187247108786120837.

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AbstractThe reforms in the Ottoman Empire aiming at the modernization of the state (1839–76) and the arrival of the schools of the Alliance Israélite Universelle as of the 1860s led to significant changes in the life of the Ottoman Sephardi community. As a result of westernization, the last third of the nineteenth century witnessed the emergence of new forms of cultural production: press, belles lettres, and theater. They had no counterparts in previous epochs and were imported from Europe through the influence of the Alliance Israélite Universelle and the local westernizers. All of them took root and developed in their own way in the local Sephardi culture. As its title shows, this paper will deal with Sephardi theater as a sociocultural institution rather than with its aesthetic aspects which, as will be demonstrated, were not of great importance even to its creators. The paper examines the factors that brought Sephardi Theater into existence, as well as its functions in the Sephardi community.

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4

Fette, Julie. "From Casablanca to Houston." French Politics, Culture & Society 36, no. 3 (September 1, 2018): 32–60. http://dx.doi.org/10.3167/fpcs.2018.360303.

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This article melds family history with History, tracing the lives of my daughter’s grandparents, Marcelle Libraty and Pinhas Cohen. Products of the social mobility and integration offered by the Alliance israélite universelle, they became schoolteachers in Morocco and opted for France after independence. Currently in their eighties, Marcelle and Pinhas’s lives are connected to sweeping events in history: French colonialism, Vichy anti- Semitism, Moroccan independence, Jewish emigration. Inspired by Ivan Jablonka’s L’Histoire des grandparents que je n’ai pas eus, I experiment as both narrator of the past and participant in the family story, and demonstrate new ways of writing history. This auto-historiographical project shows how a family succeeds in preserving identities of origin and maintaining relationships despite socio-political upheaval and global mobility.

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5

Jaron, Steven. "The Jews in Nineteenth-Century France: From the French Revolution to the Alliance Israélite Universelle." Journal of Jewish Studies 50, no. 1 (April 1, 1999): 170–71. http://dx.doi.org/10.18647/2189/jjs-1999.

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6

Farah, Daniella. "Jews and Education in Modern Iran: The "Threat of Assimilation" and Changing Educational Landscapes." Jewish Social Studies 28, no. 3 (September 2023): 171–99. http://dx.doi.org/10.2979/jewisocistud.28.3.07.

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Abstract: In the 1960s and 70s, several transnational Jewish organizations—the American Jewish Joint Distribution Committee, the Alliance Israélite Universelle, Ozar Hatorah, and the Jewish Agency—expressed dire concern over the purported assimilation of Jews into Iranian society, claiming that it stemmed from their upward mobility and increasing enrollment in non-Jewish schools. Drawing on previously untapped archival documents, printed materials, and oral histories in Persian, French, Hebrew, and English, I argue that it was mainly foreign Jews, and not Iranian Jews themselves, who feared the specter of assimilation. In fact, Iranian Jewish parents viewed their children's attendance in non-Jewish schools as integral to their economic and social prosperity in a Muslim-majority country. Ultimately, because Iranian Jews were not as preoccupied with assimilation as their non-Iranian coreligionists, I suggest that an examination of assimilation in the Iranian context can help us complicate the importance of this concept in modern Jewish historical scholarship.

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7

Farah, Daniella. "Jews and Education in Modern Iran: The "Threat of Assimilation" and Changing Educational Landscapes." Jewish Social Studies 28, no. 3 (September 2023): 171–99. http://dx.doi.org/10.2979/jss.2023.a910391.

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Abstract: In the 1960s and 70s, several transnational Jewish organizations—the American Jewish Joint Distribution Committee, the Alliance Israélite Universelle, Ozar Hatorah, and the Jewish Agency—expressed dire concern over the purported assimilation of Jews into Iranian society, claiming that it stemmed from their upward mobility and increasing enrollment in non-Jewish schools. Drawing on previously untapped archival documents, printed materials, and oral histories in Persian, French, Hebrew, and English, I argue that it was mainly foreign Jews, and not Iranian Jews themselves, who feared the specter of assimilation. In fact, Iranian Jewish parents viewed their children's attendance in non-Jewish schools as integral to their economic and social prosperity in a Muslim-majority country. Ultimately, because Iranian Jews were not as preoccupied with assimilation as their non-Iranian coreligionists, I suggest that an examination of assimilation in the Iranian context can help us complicate the importance of this concept in modern Jewish historical scholarship.

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8

Berkowitz, Michael. "Images of Sephardi and Eastern Jewries in transition: The teachers of the Alliance Israélite Universelle, 1860–1939." History of European Ideas 21, no. 5 (September 1995): 697–98. http://dx.doi.org/10.1016/0191-6599(95)90453-0.

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9

Headrick, Isabelle S. "A Family in Iran: Women Teachers, Minority Integration, and Family Networks in the Jewish Schools of the Alliance Israélite Universelle in Iran, 1900–1950." Journal of the Middle East and Africa 10, no. 4 (October 2, 2019): 307–22. http://dx.doi.org/10.1080/21520844.2019.1663758.

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10

Headrick, Isabelle S. "The Web in the Tempest: The Experiences of the Teachers and School Directors of the Alliance Israélite Universelle during the Iranian Constitutional Revolution, 1906–11." Jewish Social Studies 27, no. 2 (June 2022): 89–116. http://dx.doi.org/10.2979/jewisocistud.27.2.04.

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11

Simon-Nahum, Perrine. "Aron Rodrigue, Images of Sephardi and Eastern Jewries in Transition. The Teachers of the Alliance Israélite Universelle, 1860-1939, Seattle-Londres, University of Washington Press, 1993, 308 p." Annales. Histoire, Sciences Sociales 49, no. 5 (October 1994): 1256–57. http://dx.doi.org/10.1017/s0395264900057036.

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12

Malino, Frances. "Aron Rodrigue. Images of Sephardi and Eastern Jewries in Transition: The Teachers of the Alliance Israélite Universelle, 1860–1939. Seattle: University of Washington Press, 1993. x, 308 pp." AJS Review 21, no. 2 (November 1996): 418–21. http://dx.doi.org/10.1017/s0364009400008758.

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13

Guedj, David. "The Distribution of Heirless Books to Morocco by the Jewish Cultural Reconstruction, Inc." Zutot 15, no. 1 (August 14, 2018): 63–72. http://dx.doi.org/10.1163/18750214-12151078.

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Abstract This article looks into the one-of-a-kind encounter between the inter-diasporic Jewish corporation Jewish Cultural Reconstruction (JCR), and the Alliance Israélite Universelle’s (AIU) Hebrew teachers’ seminary in Casablanca, an encounter that studies into JCR’s history have all but failed to cite. Nevertheless, Morocco’s case is of considerable significance, Morocco being the only Islamic country where the Jewish community managed to obtain books from JCR. This unique case warrants a review into what facilitated the encounter between the seminary and the corporation, and an examination in light of broader historic processes that took place as part of the Moroccan Jewish relations with other diasporic Jews.

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14

Stillman, Norman A. "Moroccan Jews in Modern Times." European Judaism 52, no. 2 (September 1, 2019): 7–17. http://dx.doi.org/10.3167/ej.2019.520202.

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Until the mid twentieth century, Moroccan Jewry constituted the largest non-Ashkenazi Jewish community and had more than double the population of any other Jewish community in the Islamic world. Under the influence of the Alliance Israélite Universelle school network, French colonialism, the experience of World War II and the innate tensions between Zionism and Arab nationalism, the Jews of Morocco underwent a variety of transformations and ultimately the dissolution of the community as a result of the mass exodus to Israel, France and North America.

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15

Rozier, Gilles. "The Bibliothèque Medem: Eighty Years Serving Yiddish Culture." Judaica Librarianship 15, no. 1 (April 15, 2014): 25–34. http://dx.doi.org/10.14263/2330-2976.1042.

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The Bibliothèque Medem (or Medem-Bibliotek, in Yiddish), in Paris, is the largest Yiddish library in Western and Central Europe, as well as a major Jewish cultural center. Founded in 1928 by a group of Eastern European Jewish immigrants who were aligned with the socialist Bund, its trajectory over eight decades (including the four years of the German occupation) is chronicled here. Today, the collections of the Bibliothèque Medem comprise 20,000 volumes in Yiddish and 10,000 titles in the Latin alphabet dealing with Jewish culture. In addition, it maintains about 30,000 uncataloged book volumes, extensive serial holdings, 300 posters, archives of a number of Yiddish authors, and a sound archive containing 7,500 recordings. Together with the libraries of the Alliance Israélite Universelle and the Séminaire Israélite de France (SIF), the Bibliothèque Medem is a principal partner in the Réseau Européen des Bibliothèques Judaica et Hebraica (European Network of Judaica and Hebraica Libraries), which administers their union catalog and sponsors digitization projects of their holdings.

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16

Heckman and Malino. "Packed in Twelve Cases: The Alliance Israélite Universelle and the 1893 Chicago World's Fair." Jewish Social Studies 19, no. 1 (2012): 53. http://dx.doi.org/10.2979/jewisocistud.19.1.53.

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17

Necheles-Jansyn, Ruth F. "The Jews in Nineteenth-Century France: From the French Revolution to the Alliance Israélite Universelle." History: Reviews of New Books 25, no. 3 (April 1997): 126. http://dx.doi.org/10.1080/03612759.1997.9952821.

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18

Kanzepolsky, Adriana. "Between familiarity and strangeness: Russian Jews in Josep Sabah’s letters from the coast of Entre Ríos." Cadernos de Língua e Literatura Hebraica, no. 22 (December 5, 2022): 25–46. http://dx.doi.org/10.11606/issn.2317-8051.cllh.2022.205191.

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This article analyzes the correspondence exchanged between Josep Sabah, a teacher originally from the Ottoman Empire, and the leaders of the Alliance Israélite Universelle and the Jewish Colonization Association, institutions that had sent him to Argentina to found a network of Jewish schools in several towns in the province of Entre Ríos, from 1894 to 1922. In the first place, we focus on the contradictory ways through which this cultured Jew, educated in French and Sephardic schools, represents the new settlers sent from Russia to Argentina by the Jewish Colonization Association. Second, we focus on the self-rendering of this teacher in his letters, and on the tensions between the expectations of his employers, the demands of the settlers and the gradual disenchantment with the conditions of life in his adopted country.

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19

Omer, Danielle. "André Kaspi (sous la direction de). Histoire de l’Alliance israélite universelle de 1860 à nos jours." Documents pour l'histoire du français langue étrangère ou seconde, no. 45 (June 1, 2010): 224–32. http://dx.doi.org/10.4000/dhfles.2491.

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20

Malinovich, Nadia. "The American Friends of the Alliance Israélite Universelle: A Study in American-Jewish Intraethnic Relations, 1947–2004." American Jewish History 98, no. 4 (2014): 315–49. http://dx.doi.org/10.1353/ajh.2014.0038.

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21

Pomeroy, Hilary. "Memories of Salonica: Estrea Aelion celebrates her one hundredth birthday." Meldar: Revista internacional de estudios sefardíes, no. 1 (December 15, 2020): 75–89. http://dx.doi.org/10.46661/meldar.5387.

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Estrea Aelion was born in Salonica in 1884. She belonged to a well-off family; her grandfather opened Salonica’s first department store and her father was a jeweller. In 1994, she celebrated her hundredth birthday in London and dictated her memories for her family and, especially, for her great grandchildren. Estrea Aelion lived at the beginning of a period of great change for Salonica and the Jewish community. Her memories are not a formal historical document, they are personal experiences. She was one of the first girls to go to school, in her case a missionary one, although her brothers went to an Alliance Israélite Universelle school. She witnessed the arrival of modern inventions such as electricity and running water. She lived through the catastrophic 1890 and 1917 fires. Estrea Aelion’s memories, however personal they may be, are a document of great interest to all those interested in a vanished world.

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22

Lindemann, Albert S. "The Jews in Nineteenth-Century France: From the French Revolution to the Alliance Israélite Universelle (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 16, no. 1 (1997): 131–33. http://dx.doi.org/10.1353/sho.1997.0031.

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23

Chevalier-Caron, Christine. "L’héritage des activités de l’Alliance israélite universelle dans les relations entre accueillants.es et accueillis.es à Montréal et en France des années 1950 aux années 1980 : le cas des migrations d’origine marocaine." Canadian Jewish Studies / Études juives canadiennes 34 (December 20, 2022): 112–29. http://dx.doi.org/10.25071/1916-0925.40294.

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In the 1950s and 1960s, the Jewish communities of Morocco left the Kingdom en masse. While a large majority migrated to Israel, tens of thousands chose France and Canada as their place of settlement. These migrants had in common that they had attended the schools of the Alliance Israélite Universelle, a very active institution with establishments in Morocco and scientific activities in France. Through this schooling, these individuals learned French and had close contact with French culture, which had some influence on their choice of migration process. In this article, the objective is to look at the different ways in which IAU activities had an impact on the settlement processes of Moroccans in Montreal and Paris. As we shall see, those who chose Montreal generally wished to set up activities that mirrored those of the IAU and that allowed for the maintenance of the French language. On the other hand, a very different reality awaited those who arrived in Paris and were confronted with an image of themselves that was disseminated by the Alliance. In this article, the author discusses the settlement - through the prism of otherness and orientalism - of the two phenomena that marked the relations with the Jewish communities already present in these societies.

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24

Headrick, Isabelle. "Educational Oases in the Desert: The Alliance Israélite Universelle's Girls' Schools in Ottoman Iraq, 1895–1915 by Jonathan Sciarcon." AJS Review: The Journal of the Association for Jewish Studies 43, no. 1 (March 2019): 239–41. http://dx.doi.org/10.1353/ajs.2019.0032.

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25

Sciarcon, Jonathan. "Expanding the mission: The Alliance Israélite Universelle, the Anglo-Jewish Association and the Jewish Boys’ School in Basra, 1890–1903." International Journal of Contemporary Iraqi Studies 9, no. 3 (September 1, 2015): 191–207. http://dx.doi.org/10.1386/ijcis.9.3.191_1.

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26

Ahmad, Feroz. "Images of Sephardi and Eastern Jewries in Transition: The Teachers of the Alliance Israélite Universelle, 1860-1939 (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 13, no. 3 (1995): 120–23. http://dx.doi.org/10.1353/sho.1995.0037.

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27

Aomar Boum. "Schooling in the Bled: Jewish Education and the Alliance Israélite Universelle in Southern Rural Morocco, 1830-1962." Journal of Jewish Identities 3, no. 1 (2010): 1–24. http://dx.doi.org/10.1353/jji.0.0071.

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28

Goffman, Daniel. "French Jews, Turkish Jews: The Alliance Israélite Universelle and the Politics of Jewish Schooling in Turkey, 1860-1925 (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 10, no. 1 (1991): 141–43. http://dx.doi.org/10.1353/sho.1991.0021.

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29

Malinovich, Nadia. "Jonathan Sciarcon, Educational Oases in the Desert: The Alliance Israélite Universelle’s Girls’ Schools in Ottoman Iraq, 1895-1915 , Albany, SUNY Press, 2017, 196 p." Archives Juives Vol. 53, no. 2 (September 15, 2020): III. http://dx.doi.org/10.3917/aj1.532.0135c.

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30

Lacerenza, Giancarlo. "Sigillare il mondo. Amuleti e ricette dalla Genizah. Manoscritti magici ebraici della biblioteca della Alliance Israélite Universelle di Parigi, written by Emma Abate." Annali Sezione Orientale 76, no. 1-2 (November 28, 2016): 297–98. http://dx.doi.org/10.1163/24685631-12340020.

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31

Guichard, Charlotte. "Du « nouveau connoisseurship » à l’histoire de l’art Original et autographie en peinture." Annales. Histoire, Sciences Sociales 65, no. 6 (December 2010): 1387–401. http://dx.doi.org/10.1017/s0395264900037483.

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RésuméMarquée par le paradigme de la singularité, l’histoire de l’art européen a longtemps été le fruit d’une alliance entre le modèle vasarien, associé à l’écriture biographique, et le connoisseurship, comme méthode d’attribution. Mais ce modèle est en tension avec la complexité des formes de la production artistique à l’âge renaissant et classique. Des travaux récents, issus de l’histoire sociale, de la philosophie de l’art et d’un « nouveau connoisseurship » proche du monde des musées, explorent ainsi la tension entre autographie et réalisation à plusieurs mains, entre attribution et collaboration artistique, exemplaire dans l’œuvre de Rembrandt. La conception autographique de la peinture n’est pas universelle: elle a une histoire qui se cristallise au XVIIesiècle dans la littérature du connoisseurship et les discours nouveaux sur la touche. Ces travaux révèlent aussi l’importance des répétitions et des multiples dans l’histoire de l’art moderne, jusqu’alors marginalisés dans une écriture historique de la singularité. Attentifs à l’histoire matérielle des œuvres, comme à l’histoire sociale et intellectuelle de l’art, ils mettent au jour le rôle du collectif et des « originaux multiples » dans la fabrication de la singularité artistique, au cœur même de la toile. Ils remettent ainsi en cause certaines conceptions fondamentales de la peinture en Occident, tels le culte de l’original et le statut de l’autographie, et ouvrent la voie à une histoire culturelle de l’art renouvelée.

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32

Lévy, Monique. "Histoire de l’Alliance israélite universelle de 1860 à nos jours , collectif sous la direction d’André Kaspi, coordonné par Valérie Assan, Paris, Armand Colin, 2010, 576 p., annexes documentaires, illustrations, bibliographie sélective, index des noms propres, index des noms de lieux, cartes, tableaux, 35 euros." Archives Juives Vol. 44, no. 2 (July 1, 2011): I. http://dx.doi.org/10.3917/aj.442.0144a.

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33

Nicault, Catherine. "Roland Lardinois et Georges Weill, Sylvain Lévi. Le savant et le citoyen. Lettres de Sylvain Lévi à Jean-Richard Bloch et à Jacques Bigart, secrétaire de l’Alliance israélite universelle (1904-1934) , Paris, Honoré Champion, Bibliothèque d’études juives, Série « Histoire », 2010, 289 p. Sources et bibliographie, index des noms propres, noms de lieux, institutions." Archives Juives Vol. 45, no. 1 (May 22, 2012): I. http://dx.doi.org/10.3917/aj.451.0144a.

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34

Hillard, Denise. "Dominique Coq, Catalogues régionaux des incunables des bibliothèques publiques de France. Volume XX, Paris : Académie Nationale de Chirurgie – Alliance Israëlite Universelle – Archives Nationales – Arts Décoratifs – Assemblée Nationale – Bibliothèque Interuniversitaire Cujas – Bibliothèque Polonaise de Paris – Bibliothèque Universitaire des Langues et civilisations (Supplément) – Conseil d’État – Cour de Cassation – École Nationale Supérieure des Beaux-Arts (Supplément) – École Normale Supérieure – Institut du Monde Arabe – Institut National d’Histoire de l’Art – Facultés Jésuites du Centre de la rue de Sèvres (Supplément) – Musée Jacquemart-André – Musée du Louvre – Musée National du Moyen Âge – Ordre des Avocats au Barreau de Paris – Société de l’Histoire du Protestantisme Français. Genève, Droz, 2016, 343 p., XXXVI pl. (École pratique des hautes études, Sciences historiques et philologiques, XII, Histoire et civilisations du livre ; 35 – Centre d’études supérieures de la Renaissance)." Bulletin du bibliophile N° 365, no. 1 (January 1, 2017): 175–77. http://dx.doi.org/10.3917/bubib.365.0187.

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35

Headrick, Isabelle S. "“Iranian Conditions: Health Problems and Medical Practices in the Words of the Staff of the Alliance Israélite Universelle, 1900–1950”." Iranian Studies, June 5, 2023, 1–25. http://dx.doi.org/10.1017/irn.2023.24.

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Abstract The staff of the Alliance Israélite Universelle (AIU), an international educational philanthropy, were professionally and personally buffeted by health and medical concerns. This article examines the value of their letters, arguing they serve as a deep reservoir of biased yet valuable evidence that corroborates other sources while also providing insight into the health and disease conditions of Iran's provincial cities. This article also asks why, in the early twentieth century, AIU staff failed to acknowledge Iranians who were similarly invested in medical services and public hygiene. Ultimately, the letters help scholars witness historical evolutions in Iran and in the AIU staff's understandings of the Iranian social and medical landscape they inhabited.

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36

Naor, Moshe. "In the city of two springs: Perceptions of Mosul’s Jewish quarter among Zionist and Alliance Israélite Universelle emissaries." Jewish Culture and History, October 15, 2022, 1–21. http://dx.doi.org/10.1080/1462169x.2022.2134297.

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37

Wilke, Carsten. "Who is Afraid of Jewish Universalism?: Adolphe Crémieux in Liberal Vision and Antisemitic Forgery." Journal of Contemporary Antisemitism 1, no. 1 (November 28, 2017). http://dx.doi.org/10.26613/jca/1.1.6.

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This article deals with two spurious texts by Adolphe Crémieux, the French Alliance israélite universelle, and neo-Nazi distortions and antisemitic ideology aiming at Jewish universalism. Based on a detailed reading of French, German, and English sources, the author’s point of departure is the German neo-Nazi Horst Mahler and his antisemitic,conspiracy-driven agitation against Crémieux in recent years. Crémieux was a representative of French Jewish liberal and universalistic circles in the nineteenth century. For example, as a politician he stopped slavery in the French colony of the Caribbean in 1848. Neo-Nazis as well as Islamists defame Jewish universalism. The Protocols of the Elders of Zion are invoked by both neo-Nazis, who base their hatred of Judaism and Jews on French Catholic as well as Nazi German sources, and by Islamists.Keywords: Alliance israélite universelle, Adolphe Crémieux, Horst Mahler, Protocols of the Elders of Zion, Radio Islam, universalism

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38

Land, Joy A. "Creating Cultural Capital: The Education of Jewish Females at the Alliance Israélite Universelle (AIU) School for Girls in the City of Tunis, 1882–1914." Hawwa, June 17, 2021, 1–59. http://dx.doi.org/10.1163/15692086-bja10022.

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Abstract Based on rarely viewed images from the fin de siècle, this article will contribute to the burgeoning field of Jewish women in the world of Islam. At the Alliance Israélite Universelle (AIU) School for Girls in the city of Tunis, 1882–1914, after a seven-year course of study, Jewish and non-Jewish girls acquired certification of their academic or vocational skills through a certificate or diploma of couture. Such credentials, according to Bourdieu (1986), constitute “cultural capital.” Furthermore, “cultural capital … is convertible … into economic capital and may be institutionalized in the forms of educational qualifications.” A young woman could create cultural capital and transform it into economic capital through employment. Reading the sources, the influence of the Tunisian Muslim woman on the Jewess becomes apparent. Moreover, cultural capital could afford the Jewish female wage earner increased economic independence and social mobility, as she journeyed on the road to modernity.

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39

"Aron Rodrigue. French Jews, Turkish Jews: The Alliance Israélite Universelle and the Politics of Jewish Schooling in Turkey, 1860–1925. (The Modern Jewish Experience.) Bloomington: Indiana University Press. 1990. Pp. xiv, 234. $27.50." American Historical Review, June 1992. http://dx.doi.org/10.1086/ahr/97.3.898.

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