The Entry On Diaspora By Simon Dubnow

from generation to generation while others are written and are still being taught to this day.

Palestinian identity has lasted the test of time through exile, diaspora, and attempts at cultural white-washing. It is through these situations that Palestine has created a unique sense of identity, unlike many nation-states. The Palestinian identity has come to transcend borders, nationality, and mediums. It is not only represented in politics and protest, but in personal expression and the arts. This paper argues that both national identity and cultural productions of Palestine represent the diaspora through noticeable adaptation based on location and support the idea that Palestinian identity isn't singularly definable.

it all started back in 135 AD when the Jews were expelled from they're homeland in Palestine causing them too spread out across Europe creating the Diaspora. Although the jews had been forced to leave the homeland they never lost their identity as jews and still longed too return to their

Diaspora is the movement, migration, or scattering of people away from an established or ancestral home land or in this case a scattered population whose origin lies within a smaller geographic location. The poem “Diaspora” by Chelsea Dingman ventures through the journey of a Ukrainian girl leaving her country and the in the pride she receives from that journey and her heritage. The poem focuses around the hardships that are included in taking this journey and how she lose so much, the feelings of despair and weakness is all she has left.

Reflect on several ways in which the contemporary nation state of Israel may be viewed by various Christian communities.

Lastly, I would like to note that the Jewish Diaspora in which I will later discuss the African Diaspora have one similar concept in common, which is the lack of an active geographical center. Moreover, the Jewish diaspora sheds light on how they were exiled from their homeland and then established during the Zionist movement. Introduction To Shofar Special Issue: Rethinking Exile, Center, and Diaspora in Modern Jewish Culture suggests, “Jews and Jewish culture possess no geographical center. That is to say, while the Land of Israel constituted a present liturgical focus and a present hope for messianic return, there was not a prominent sense of living "outside of" a geographical center that existed elsewhere in the world. From this perspective,

No diasporic community manifests all of these characteristics or shares with the same intensity an identity with its scattered ancestral kin. In many respects, diasporas are not actual but imaginary and symbolic communities and political constructs; it is we who often call them into being.” (Palmer)

Jews are human beings with their own history, philosophy, and eccentricities. They are a people apart from others not because of their separate religious beliefs, but because they are an ancient cultivating group of people who have their own original antiquities. At the end of the 19th century, millions of Jews are living throughout Europe, and Jews do not have the freedom of movement and live in areas where the government gives them special authorization . Anti-Semitism exists all in the nineteenth century European societies. During the First World War, large Jewish communities advance around the capitals. This concentration of Jewish population in large cities have a strong impact on their lifestyle and make them more visible in the economy and in the culture .

The introduction and development of Judaism was not easy. On one hand the people have to adjust to the new place and on the other hand the Jews population have to deal with the different traditions , language, and economic between their religion. Therefore, the main challenge faced by the Jews was the division between German and Eastern European Jews, because it created dispersal communities incapables of supporting Jews in need after the Second World War.

Diaspora: Jews amidst Greeks and Romans by Erich S. Gruen describes Jewish life during the Diaspora and the positive things that emerged from the period. Erich Gruen was a full-time professor at University of California at Berkeley, Harvard University, University of Colorado at Boulder, and Cornell University. Gruen has also done immense research about the classic antiquity era and has penned several books about Hellenism, Judaism in the classic world, and the Roman Republic period. Jews are often portrayed as suffering throughout this diasporic period. Gruen looks at this period with another approach. In this book, Gruen argues that even though the Jews struggled throughout the Mediterranean, the Diaspora was not only filled with suffering, but that it actually benefited Jews. Based on his research and use of primary sources throughout the text, it is safe to agree with Gruen when he sheds light on the situation and shows that it was a generally happy and prosperous time for Jews and that much good came from this four-hundred year span between Alexander the Great through the destruction of the Second Temple.

Cleavages across the Palestinian diaspora as well as within particular segments of it are complex, due largely to the tortuous history of the Palestinian case. The initial response of neighbouring host states to the Nakba or catastrophe of 1948 was to offer Palestinian refugees protection and assistance, without prejudicing their claim to return home. Two ultimately incompatible policies were adopted by these states: giving Palestinians residency rights, while at the same time opposing full integration as being inimical to return to Palestine (Weighill 1999). Commitment to residency rights among host states has waned over time, partly as a result of the threat that Palestinians were held to pose for host states (ibid; Shiblak 1996). Israeli

The debate on Diaspora has been an ever going debate that has transformed itself with time. The real meaning of the term diaspora has with time somewhere now eroded and become a more of an individual subjective word whose meaning and interjections vary from person to person. The original word comes from Greek word διασπορά which means “scattering, dispersion” and which described the emigration of Greeks to colonise and assimilate a recently conquered territory. Later, the term was referred to a scattered population whose origin lies within a smaller geographic locale. It is also referred to the movement of the population from its original homeland. In today’s parlance, Diaspora has come to refer particularly to historical mass dispersions of an involuntary nature, such as the expulsion of Jews from Judea, the fleeing of Greeks after the fall of Constantinople, the African

The fine line between National Identity and Religious Identity has been a bone of contention in Israel, with the Ultra-Orthodox pushing for a unified identity for both while the nationalists and pluralists believe that the two identities need to remain independent in entirety. The subject has made it quite difficult for the country to move forward, as the divergent views of the different factions have led to a great number of violent altercations, both in the political sphere and in religious circles as well. This essay is a strong attempt at analyzing Zionism, and look into how Israel as a nation has been able to separate the idea of national identity and religious identity within the nation. The essay shall rely heavily on journal

‘Diaspora’ is a word which is derived from Greek, which means ‘to disperse’. The term diaspora means the movement of people or group to a country away from their own. Historically it means the movement of the Jewish people away from their own country to live and work another countries, mainly exilement of Jews in Egypt. The literature of diaspora refers to the literature of any people who have moved away from their own country and settled elsewhere. Diaspora is also a popular term in current research and it has various current transnational globalization: borders, migration, “illegal” immigration, repatriation, exile, refugees, assimilation, multiculturalism, hybridity.

Diaspora refers to the movement of the population from its original homeland. The word Diaspora is a transliteration of a Greek word that means “to sow throughout” or “to distribute in foreign lands” or “scatter abroad.” Diasporas are deracinated population leaving ethnic and cultural origin in a motherland other than where they currently live. Their economic, social and political affiliations cross borders of nations. Diaspora studies presume the existence of displaced groups of people who retain a collective sense of identity. The writers of Indian Diaspora practice a variety of literary forms and represent an extraordinary diversity of ethnicities, languages, and religious traditions. The element of homesickness,