The Jewish Diaspora in a Comparative and Theoretical Perspective

Quests, voyagers and wanderings: white South African migrants ‘finding themselves’ in the United Kingdom

“…While scholars who examine transnational movements have often focused on the politics of exclusion to account for why transnational migrant groups develop sets of means to bind them together, including language, religion, cultural values, social norms, and narratives of the homeland (Safran 2005;Cohen 2008;Nye 1998, 2000), this study has argued that the use of everyday communication technology has produced similar dynamics within migrant communities.…”

‘Am Yisrael Chai!(The Nation of Israel Lives!)’: Stark Reminders of Home in the Reproduction of Ethno-Diasporic Identity

“…Segev 1991. Israel, then, transformed into a modern nation-state and, commonly regarded as 'the guardian of Holocaust memory' (Safran 2005), represents an immediate connection between territory, ethno-national identity and memory. On the MOL Introduction webpage, for example, visitors to the site*as potential participants*are reminded of this relationship:…”

“…The majority of Jews, however, remained in their host countries (Aridan and Sheffer 2005). That life in the diaspora is now a choice rather than a constraint has introduced a new set of ambiguities in the collective definition of Jewish diasporic identity*one that had previously been sustained by a longing for return (Azria 2008;Safran 2005). 1 Alongside these transformations specific to the Jewish diaspora, there has been a theoretical shift in the definition of the diaspora concept.…”

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

“…Para Safran (2005), el concepto de diáspora remite a la existencia de una patria originaria hacia la cual se orientan un conjunto de prácticas en grupos sociales que, precisamente, se definen como diásporas en función de dichas prácticas. Su crítica a Clifford y Tololyan se basa, en parte, en esta preeminencia de la patria originaria frente a definiciones que tienden a ampliar el concepto de diáspora para incluir a "varias decenas de unidades sociales cuyas orientaciones se focalizan, esencialmente, e incluso exclusivamente, en el país receptor" (Safran, 2005:51.…”