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ABSTRACT
The status of the Jews of Iran during the Qajar dynasty, mutated, because of being a minority among the Shiite dominant group and adjusted itself through the processes of annexation within Iranian society. Iranian Jews engaged in power relations with two main groups: European envoys and representatives of the Qajar dynasty. The ability to endure in the changing political environment of Iran as a religious minority was facilitated by the strategic dimension of silence that was used as a medium in establishing power relations with dominant elites within the Iranian society. This paper aims to use the practice of silence as a theoretical framework to understand how Iranian Jewry, between the end of the nineteenth and twentieth centuries, managed to preserve their Judaic practices in Iran despite being a religious minority. Silence operated as being both an instrument for leading groups to control them through the practice of ‘silencing’ them, and as a way used by Iranian Jews themselves to resist and escape possible persecutions and social control by the dominant elites. Silence both in its oppressive and resistance forms acted to create a dynamic relationship between Iranian Jews and dominant elites working in Iran.
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Notes
1 Middle East and North African Jews.
2 See also Goiten (1996), Simon (2003) and Yosef (2002) Summerfield (2003), Trevisani Semi & Parfitt (2005) Shabi (2009) Kramer (1989)
3 Zionist ideology shaped the state of Israeli ideology and was the backbone of Israeli identity during the formative years of the State of Israel.
4 Cohen (1995), pp. 203–214
5 Shenhav (2006), p. 56
6 ibid, p.56
7 Shalom Chetrit (2004), pp.76–8
8 Shohat (2001), pp. 58–71
9 S115-211, Central Zionist Archives of Jerusalem, Israel
10 Shohat (1988), No. 19/20 pp. 1–35
11 Shuval (1966), pp.101–110
12 Weingrod (1979)
13 Shabi (2009)
14 Ram (2005)
15 Scott (1990)
16 Tanned (1990)
17 Gramsci (1980) pp. 352–53
18 ibid
19 Gramsci (1971)
20 Gramsci (1971) pp.12–13
21 Shaim (2005)
22 Netzer (1973–1974)
23 Ibid
24 Fischel, p.17
25 Fischel (1950)
26 Curzon (1892), pp. 510–511
27 Yeroushalmi (2009) Vol 40 p.xxii
28 Tylor (1978)
29 Tsadik (2005) p. 118
30 Ibid
31 Ibid
32 Dotson (2014) p. 116.
33 Book of Judge 12:1–25 and Tsadik (2005) p.123.
34 S20-451, Central Zionist Archives of Jerusalem, Jerusalem, Israel.
35 Glanz, (June 1972)
36 Nemoy (1987) p.xii
37 Netzer (1996)
38 Cohen (1996)
39 Stern (1854) pp.162–163
40 Tsadik (2007)
41 Wolff (1848) p.58
42 Ibid (1848) p.4.
43 Ibid (1848) pp.180–2; ibid p.11.
44 Abbott (1884) pp. 39–40; 45, 47.
45 Elwell-Sutton (1941)
46 Cohen (1996)
47 S20 451, Central Zionist Archives of Jerusalem, Jerusalem, Israel
48 S20 451, Central Zionist Archives of Jerusalem, Jerusalem, Israel.
49 Lieber, (1992) pp. 157–9.
50 Montefiore (2005) pp.192–3
51 Green Vol. 110, No. 3 (June 2005), pp. 631–658
52 Shouker’s letter from Shiraz, no. 31 10, Nov, 1904 in AIUA File IE14; Louria’s letter from Teheran, 15 Sept., 1905, in AIUA File XIVE 150 and also Cuenca’s letter from Hamadam, No28, 3 Feb.1935, in CAHHJP, Hamadam file.
53 Interview with Yona Cohen (1984)
54 Interview with Baruch Duvdevani. 1980.
55 S20 451, Central Zionist Archives of Jerusalem, Jerusalem, Israel
56 Ibid
57 C10 2375, Central Zionist Archives of Jerusalem, Israel
58 Boje (1991)
59 Foucault (2004), p.101
60 Hacohen (2003)
61 Shohat (1988)
62 S20-451, Central Zionist Archives of Jerusalem, Israel
63 Shkalim (1982) Interview with Baruch Duvdevani
64 S6-6732, Central Zionist Archives of Jerusalem, London
65 S115-211, Central Zionist Archives of Jerusalem, London
66 Nissimi (2003
67 Tsadik (2007), p.36
68 ACC/3121/E3/172, Archives of the Board of Deputies, London
69 Patai, (1997) p. 18.
70 ACC/3121/E3/172, Archives of the Board of Deputies, London
71 Ibid
72 Scott (1990)
73 Cooper (2005)
74 Aptheker (1989)
76 Ibid.
77 Levine-Melammed (1995) p. 209.
78 Nissimi (2003)
79 Scott (1990) p.18
80 Nissimi (2006)
81 Shumky (1955)