Diaspora: Generation and the Ground of Jewish Identity

Rethinking intergroup encounters: rescuing praxis from theory, activity from education, and peace/co‐existence from identity and culture

“…For Palestinians these perspectives, though allowing them, for a moment, to regain some pride and see the enemy disintegrate (in its own subdivisions), might also be threatening because they point at the inconsistencies that threaten their own unity (Muslim/Christian, traditionalists/modernists) or threaten their collective sense of Palestinian identity which, given the present sociopolitical situation, they truly believe should not be endangered. Thus both Israeli Palestinians and Jews strongly oppose these perspectives that imply that concoction is the secret of cultural continuity, as opposed to 'divide and rule' which is the secret of national continuity and security (Boyarin & Boyarin, 1995;Eagelton, 2000).…”

Cosmopolitanism: the end of Jewishness?

“…Important articles like those by Daniel and Jonathan Boyarin on the very concept of Diaspora in Jewish history, edited volumes such as Gilman and Shain's Jewries at the Frontier, and Biales' Cultures of the Jews all re-evaluate the long-standing division of Jewish history, society and individuals between conflicted (or bifurcated) Diaspora existences, on the one hand, and ostensibly healthy, complete national ones, on the other. 13 Works by Hacohen, Stanislawski, Slezkine and Sznaider have similarly attempted to elucidate the many nuances -and not simply the contradictions -between Jewish nationalism, Jewish cosmopolitanism and Jewish universalism. 14 In many senses, this article and the volume that it introduces are part and parcel of these ongoing conversations on the nature of Jewish history, the place of cosmopolitanism and Jewish cosmopolitans within this academic framework, and the relationship of these constructs to the path of modernity and the nature of modern communities and individual selves.…”

La Construcción De Identidades Judías LGBT a Través De Prácticas Diaspóricas. Estudio Sobre Organizaciones Judías LGBT en América Latina

“…Desde sus textos fundadores, el sionismo pretendía definir una subjetividad nueva que recuperaba, como edad de oro testimoniada en el texto religioso, el período de soberanía política en la Tierra de Israel. Su recuperación de la tradición judía pasaba, así, por la referencia al período davídico, donde la existencia del pueblo se sostenía en la soberanía sobre la tierra, antes que por el texto mosaico centrado en el deambular del pueblo y en la disociación, retomada por la tradición rabínica, de la existencia del pueblo y la posesión de la tierra (Boyarin & Boyarin, 1993). Esta negación de los atributos diaspóricos iba de la mano de la exigencia, tras la formación del Estado, del fomento a la inmigración.…”