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Eleven years after co-authoring the Communist Manifesto with Karl Marx, Friedrich Engels supposedly traveled to Tetouan, Morocco, to report on the progress of Spain's War of Africa (1859-1860) for Horace [...]

This paper details the rebranding process undertaken by the UK co-operative movement and provides an understanding of the strategic issues involved in maintaining a coherent brand identity across a group of autonomous, independent societies. The methodology uses previously unpublished and archive material from across the movement. This is followed by a series of semi-structured interviews with Board Directors, senior management and individuals responsible for implementing the rebranding strategy. The rebranding exercise took almost ten years and the research identifies nine (non-discrete) overlapping stages. The paper argues that while many parallels can be drawn with the corporate rebranding literature, the need to achieve compromise and consensus combined with the independence of those participating creates issues not detailed in previous academic studies. [ABSTRACT FROM PUBLISHER]

This article explores the relationship between Spanish colonialism and Moroccan Jews. Throughout the first half of the twentieth century, Spanish writers and politicians revived Spain's Jewish heritage and used it to fortify cultural and political ties with Sephardic Jewish communities across the Mediterranean, and especially in Morocco. This revival of Spain's Jewish identity has often been associated with the liberal 'Philo-Sephardic' movement of the early twentieth century, but, as I argue in this article, Philo-Sephardism survived until the end of the colonial period and implicated, along the way, Spaniards of all ideological stripes, from liberals to fascists. In both its liberal and fascist iterations, Philo-Sephardism was a platform for challenging France's cultural influence among Moroccan Jews and for asserting Spain's legitimacy as a colonial power. Philo-Sephardism was also strengthened and shaped by the extensive participation of Moroccan Jews, who contributed to the movement by collaborating with Spanish scholars and incorporating Philo-Sephardic discourses into their representations of Moroccan Jewish life. In what follows, I examine the contributions that Moroccan Jews made to Philo-Sephardism and especially to the academic and cultural institutions created under Francoism, such as the Maimonides Institute in Tetouan. I place particular emphasis on Isaac Benarroch Pinto's novella 'Indianos tetuaníes,' published by the General Franco Institute for Hispano-Arab Research in 1951. This fascinating but virtually unknown literary text illustrates how some Moroccan Jews inserted themselves within Francoist culture and within Spanish imperial projects that wove together the histories of Spain, Morocco, and Latin America. [ABSTRACT FROM AUTHOR]

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This article explores the ideological legacy of Blas Infante (1885-1936), hailed today as the "Padre de la Patria Andaluza." In post-Franco Spain, Infante's legacy of political andalucismo (Andalusian nationalism) has become inexorably linked with the myth of Andalusi convivencia: the supposedly harmonious coexistence of Christians, Muslims, and Jews in medieval Iberia. Yet Infante's posthumous fame as an avatar of intercultural tolerance masks two understudied aspects of his work and its afterlife: his repudiation of Catalan nationalism and his influence on the discourse of Spanish colonialism in Morocco. In this article, I develop the concept of the "transperipheral" to analyze Andalusian nationalism's evolving debate with Catalan nationalism -- and, more broadly, to propose a new model for the study of Iberian peripheral nationalisms. My notion of the transperipheral aims to revise the center-periphery binary that has dominated the study of Iberian peripheral nationalisms. Blas Infante was assassinated by Rebel troops in the early days of the Spanish Civil War. His writings, nonetheless, exerted significant influence over the discourse of Spanish colonialism in Morocco in the 1940s and 1950s. In the last section of the article, I show how Infante's andalucista ideology migrated into the work of Rodolfo Gil Benumeya (1901-1975), a leading theoretician of Spanish colonialism under Franco. My article therefore traces the uneven trajectory of Andalusian nationalism from transperipheral critique to colonial apology. [ABSTRACT FROM AUTHOR]