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By Cheikh Anta Diop
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Extra resources for Precolonial Black Africa: A Comparative Study of the Political and Social Systems of Europe and Blackafrica
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Lawrence Rosen, Bargaining for Reality: The Construction of Social Relations in a Muslim Community (Chicago: University of Chicago Press, 1984), 148–163. 21. Kenneth L. Brown, “Mellah and Madina: A Moroccan City and Its Jewish Quarter (Salé ca. 1880–1930),” in Studies in Judaism and Islam, ed. Shelomo Morag (Jerusalem, 1981), 253–281. 22. Norman A. Stillman, “The Moroccan Jewish Experience; A Revisionist View,” Jerusalem Quarterly 9 (Fall 1978): 111–123. 23. Henry Munson, “Muslim and Jew in Morocco: Reflections on the Distinction between Belief and Behavior,” Poznan Studies in the Philosophy of the Sciences and the Humanities 48 (1996): 357–379.
Nate topographical entities, not religious or symbolic ones (except perhaps Maka barat, meaning “cemetery”), as is also the case with Musa, "Issa, and Yusuf. Islam, Judaism, and Christianity and Their Mental Onomastic Representations The triumph of Islam set in motion extensive toponymic creativity with regard to names of biblical origin. Earlier prophets, such as Ayyub (Job), "Issa (Jesus), Shu"ayb (Jethro), Musa (Moses), and so forth are recognized by Muslims, which explains their inclusion in the local onomastic field.
41. It is also worth noting that several films have recently been made in North Africa that deal with the topic of indigenous Jews and intercommunal relations. These include Goodbye, Rethinking Jewish Culture in North Africa 23 Mothers, directed by Mohamed Ismail, and Where Are You Going, Moshe? written, directed, and produced by Hassan Benjelloun. 42. Mohammed Kenbib, Juifs et Musulmans au Maroc, 1859–1948 (Rabat: Université Mohammed V, Publications de la Faculté des Lettres et des Sciences Humaines, 1994); Mohammed Kenbib, “Les relations judéo-musulmanes au Maroc, 1860–1945: essai bibliographique,” Hespéris- Tamuda 23 (1985): 83–104; Mohammed Kenbib, “Recherches sur les Juifs du Maroc.