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IN THE COURTS OF THE NATIONS - DataSpace - Princeton ...

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abusive Makhzan officials, infringements of Jewish autonomy, and other Jews whom the<br />

petitioners found problematic. These collective petitions indicate that Jews held the Makhzan<br />

accountable for perceived injustices committed by its representatives. The Makhzan’s response,<br />

in turn, shows that it felt responsible for the well being of its Jewish subjects, even to the point of<br />

ensuring the proper functioning of Jewish legal institutions.<br />

Part Three goes from the national to the transnational through an examination of courts<br />

operated by foreign consulates in Morocco. Chapter Seven provides the necessary background<br />

information for understanding the functioning of the consular courts and their evolution over the<br />

course of the nineteenth century. Chapter Eight looks more specifically at how Jews with<br />

consular protection or foreign nationality, and thus access to consular courts, made use of these<br />

legal institutions. This chapter argues that consular courts operated to a large extent in<br />

cooperation with sharī‘a courts and the Makhzan, showing that Jews with access to consular<br />

courts did not definitively abandon the Islamic legal orders which they had previously used. I<br />

also demonstrate that Jews with access to consular courts engaged in forum shopping, sometimes<br />

choosing sharī‘a or Makhzan courts over foreign ones when those proved more favorable to their<br />

interests. Finally, Chapter Nine takes a broader view of the role of foreigners in Jews’ legal<br />

strategies in Morocco, looking at how foreign diplomats and Jewish organizations intervened in<br />

the legal lives of Moroccan Jews. This chapter seeks to understand Jews’ appeals to foreigners<br />

in the context of their often simultaneous appeals to Moroccan legal institutions, especially the<br />

Makhzan. I argue that the dominant historiography misrepresents Jews’ relationship with<br />

foreigners as one of victim and savior; rather, I present a more fluid model in which Jews’ ties to<br />

the Makhzan, foreigners, and even other Jews shifted according to the circumstances of a given<br />

case.<br />

41

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