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Friedman, K. T. (1988). Photoethnography and the Jews of Djerba. Jewish Folklore & Ethnology Review, 10(1), 33.

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Friedman, K. T. (1983). I Am a Picture: Change and Continuity on the Island of Djerba. Folklore and Mythology, 2(3), 4–6.
Freund, W. S. (1982). Tourisme et ruralité le cas de la Tunisie. Revue suisse de sociologie Saint-Saphorin, 8(1), 87–108.

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Freund, W. S. (1970). Die Djerbi in Tunesien: soziologische Analyse einer nordafrikanischen Minderheit. Hain. Fonds Martin Custers.

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Freund, W. S. (1970). Djerbiens et éthique wéberienne [Tapuscrit].
Földessy, E. (2014). Rítus És Nyelv: Egy Dzserbai Közösség Házassági Szokásai [Thèse de doctorat]. Eötvös Loránd Tudományegyetem.

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Földessy, E. (2012, January 17). Les cérémonies de mariage dans l’île de Djerba (Tunisie). Société Kőrösi Csoma.
Földessy, E. (2003). La période de ḥasūm à Djerba: la fête des êtres de l’Au-delà sur terre. Arabist Budapest Studies in Arabic, 26–27, 145–157.

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Földessy, E. (2000). Hassûm/imbarken: la période des petits djinns à Djerba (Tunisie). 20e Congrès de l’Union Européenne des Arabisants et Islamisants.
Fadhlaoui-Zid, K., Rodríguez‐Botigué, L., Naoui, N., Benammar Elgaaied, A., Calafell, F., & Comas, D. (2011). Mitochondrial DNA structure in North Africa reveals a genetic discontinuity in the Nile Valley. American Journal of Physical Anthropology, 145(1), 107–117. https://doi.org/10.1002/ajpa.21472

Human population movements in North Africa have been mostly restricted to an east-west direction due to the geographical barriers imposed by the Sahara Desert and the Mediterranean Sea. Although these barriers have not completely impeded human migrations, genetic studies have shown that an east-west genetic gradient exists. However, the lack of genetic information of certain geographical areas and the focus of some studies in parts of the North African landscape have limited the global view of the genetic pool of North African populations. To provide a global view of the North African genetic landscape and population structure, we have analyzed ∼2,300 North African mitochondrial DNA lineages (including 269 new sequences from Libya, in the first mtDNA study of the general Libyan population). Our results show a clinal distribution of certain haplogroups, some of them more frequent in Western (H, HV0, L1b, L3b, U6) or Eastern populations (L0a, R0a, N1b, I, J) that might be the result of human migrations from the Middle East, sub-Saharan Africa, and Europe. Despite this clinal pattern, a genetic discontinuity is found in the Libyan/Egyptian border, suggesting a differential gene flow in the Nile River Valley. Finally, frequency of the post-LGM subclades H1 and H3 is predominant in Libya within the H sequences, highlighting the magnitude of the LGM expansion in North Africa. Am J Phys Anthropol, 2011. © 2011 Wiley-Liss, Inc.

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Guttman, R., Guttman, L., & Rosenzweig, K. A. (1967). Cross-ethnic variation in dental, sensory and perceptual traits: A nonmetric multibivariate derivation of distances for ethnic groups and traits. American Journal of Physical Anthropology, 27(3), 259–276. https://doi.org/10.1002/ajpa.1330270302

The central concern of this paper is to illustrate how four apparently unrelated classes of variables — dental, perceptual, ethnic origin, and other — can be comprehended within a single parsimonious space, even though some of the measures were qualitative, others quantitative. Thirty-five hundred Israeli villagers of varied ethnic origin were examined on several aspects of oral epidemiology, a battery of tests relating to estimation of number, and miscellaneous traits, including eye colour, tasting PTC, tongue rolling, etc. Significant differences between the six Jewish groups — Yemen, Cochin, Kurdistan, Libya, Berber, and Djerba — were found in the scores of most variables. By the use of the Smallest Space Analysis, distances were established between the different ethnic groups which took into account the complex interrelations in each of 3,500 individual subjects of all 45 categories of 16 variables. A three-dimensional model of the interrelations between the ethnic groups and the trait categories was constructed from the 45 sets of coordinates which resulted from the iterative computer procedure. The ethnic group pairs at greatest distance from each other were found to be Kurdistan:Cochin, then Kurdistan:Djerba, followed by Djerba:Yemen. It is suggested that multivariate analyses of the type presented here, and including interrelations between genetic markers, anthropometric and behavioral variables, would deepen our understanding of the present structure and possible backgrounds of populations of diverse origins.
Deshen, S. (1975). Ritualization of literacy: the works of Tunisian scholars in Israel. American Ethnologist, 2(2), 251–259. https://doi.org/10.1525/ae.1975.2.2.02a00040

Book publishing is an act of piety among the Tunisian immigrants of Israel. The literary content of books is less important than their talismanic value. The Tunisian community in Israel has abandoned many of its traditional religious practices, substituting for them pious acts such as pilgrimages and the publishing of religious books.

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Deshen, S. (1972). Ethnicity and Citizenship in the Ritual of an Israeli Synagogue. Southwestern Journal of Anthropology, 28(1), 69–82.

Tension between citizenship and ethnicity is expressed in an Israeli ethnic synagogue by changes in ritual and symbolism. The symbolic expression of these changes relates worshippers of the synagogue, who are recent immigrants to Israel, to their new heterogenous environment. Analysis of the changes in symbols demonstrates that the referential aspects have expanded, consistent with alterations in traditional relationships. The reinterpreted symbols may be categorized in terms of a typology of religious change as instances of "innovation," in the sense that the experiential range to which the symbol applies has been changed.

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Davis, R. F. (1999). Piyyut melodies as Mirrors of Social Change in Djerba, Tunisia. In Y. K. Stillman & N. A. Stillman (Eds.), From Iberia to diaspora: studies in Sephardic history and culture (pp. 477–495). Brill.
Davis, R. F. (2010). Time, place and Memory: songs for an African Jewish Pilgrimage. In F. Scheding & E. Levi (Eds.), Music and Displacement: Diasporas, Mobilities, and Dislocations in Europe and Beyond (pp. 71–88). Scarecrow Press.
Davis, R. F. (1998). Music of the Jews of Djerba, Tunisia. In B. Nettl, R. M. Stone, J. Porter, & T. Rice (Eds.), The Garland encyclopedia of world music (pp. 523–531). Garland Pub.
Deshen, S. (1966). Conflict and Social Change: The Case of an Israeli Village. Sociologia Ruralis, 6(1), 31–55. https://doi.org/10.1111/j.1467-9523.1966.tb00526.x

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Davis, R. F. (1998). Songs of the Jews on the Island of Djerba. In J. Weerdenburg, H. Talsma, & S. Timmerman (Eds.), Joodse Cultuur (pp. 99–108). Universiteit Utrecht.

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Davis, R. F. (1986). Some Relations between three Piyutim from Djerba and three Arab Songs. The Maghreb Review, 1, 134–144.
Naim, Y. (2014). Djerba’s Rabbis: Orthodox Judaism in Islamic Territories? / רבני ג’רבא – האומנם יהדות חרדית בארצות האסלאם? Jewish Studies / מדעי היהדות, 50, 83–113. JSTOR. https://www.jstor.org/stable/24524030

It is commonly argued today that the Jews of Djerba—an isolated, mysterious island across from southern Tunisia—held to worldviews and halakhic concepts similar to those common among Ultra-Orthodox European Jews. Yet researchers have singled out one supposed exception: the positive attitude of Djerba's rabbis towards Zionism and its leaders. A closer examination will show that this assumption of a shared outlook is unsupported. By clarifying and explaining the concept of Orthodoxy, I will suggest that the key challenges created by the tension between conservatism and modernity regarding human rights—i.e., democracy, free choice, human autonomy, etc.—caused European rabbis, headed by Moshe Sofer (the "Chatam Sofer") to formulate a religious response characterized by conservatism and a complete rejection of modernity. On the other hand, I will show that Djerba's rabbis and Jewish community, headed by Rabbi Khalfon Moshe Hacohen (1874–1950), impressively handled the challenges posed by modernity for religious Jews, on precisely those same points at which European orthodoxy rejected modernity. It is worth noting that Djerba Jews retained their strict religious principles, and even became an ongoing source of religious and halakhic inspiration for the rest of North African Jewry. I will present examples of Rabbi Hacohen's positive attitude towards modernity and explain why there is no real similarity between European Orthodox Judaism and Djerba Judaism. Finally, I will speculate as to the origins of the false notion of the comparability of the halakhic attitude of Djerba Jews and that of the European Jewish communities.

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