When was the second diaspora

Safran Colorado University, USA , the author of one of the basic articles in the field of diaspora studies. These lectures all raised the issue of the future of the Jewish diaspora and suggested that there is a need to rethink the term diaspora itself, given changes in the construction of identities of the Jewish communities and the growing role of Israel as the homeland in these processes.

The first was the terminology used in Greece and in the Hellenistic world to describe diaspora phenomena M. Weil, Ben-Gurion University of the Negev. These theoretical reflections around the concept of diaspora showed above all the diversity of its meanings and its different geopolitical, cultural, religious, ethnic and linguistic dimensions. In contrast, in his lecture on Jews living today in Morocco, A. Levy Ben-Gurion University of the Negev showed that this country represents a symbolic center as well as a diaspora for the Jewish community.

Finally, Gilad Margalit Haifa University presented the case of the diasporization of a community without an ancestral homeland: the Sinti Gypsies of Germany. All these lectures emphasized the complex relationships between the center real, virtual, symbolic or imaginary and the periphery in exchanges between a diaspora group and the homeland, and suggested new ways of perceiving these ties.

Markowitz, Ben-Gurion University of the Negev. The speakers gave examples which provide alternative diaspora models that challenge the definition of a diaspora in the case where the process of diasporization has only just begun Palestinians of Peru or the migratory and circular movement is made up of backs-and-forth individuals from Central and Eastern Europe or when the term diaspora only very approximately describes the mobility of informal commercial mobility North Africans in Marseille, Istanbul and Tunis or finally when it involves a population that is diversified socially, linguistically, ethnically, religiously and ideologically such as the Turkish immigrants who are Jews, Armenians, Assyro-Chaldeans, Kurds, etc.

The first two speakers discussed the relationship of the home country in the diaspora experience, its construction, reconstruction, its role in identification processes and transmission of this bond to the second and third generations.

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Social Media Overview. Terms and Conditions. Privacy Statement. Login to my Brill account Create Brill Account. Author: Jonathan Trotter. This book investigates not only the perspectives of the individual diaspora Jews whose writings mention the Jerusalem temple Letter of Aristeas, Philo of Alexandria, 2 Maccabees, and 3 Maccabees but also the customs of diaspora Jewish communities linking them to the temple, such as their financial contributions and pilgrimages there.

Under the first Ptolemies, Jewish captives, when freed, established communities throughout the country. The Ptolemies brought in Jewish soldiers and their families, and other Jews migrated from Judea to Egypt probably for economic reasons. At its height, Egyptian Jewry in Hellenistic time was highly diversified: There were peasants and shepherds, Jewish generals in the Ptolemaic army, and Jewish officials in the civil service and police. At Leontopolis, an Aronide priest form Jerusalem founded a small temple with a sacrificial cult modeled on that of Jerusalem.

The shrine survived for over two centuries until just after 70 CE, but it does not seem to have been an important place of worship for Egyptian Jewry as a whole.

Alexandria, the capital of the Ptolemies and the intellectual center of Hellenistic civilization, became one of the most populous Jewish communities in the world between the third century BCE and the end of the first century CE, numbering several hundred thousand at least.

Alexandrian Jewry included wealthy merchants, bankers, and shippers at one end of the social spectrum and masses of Jewish artisans and shopkeepers at the other. The Ptolemies also founded Jewish colonies in the cities of Cyrenaica modern-day Libya. The northern diaspora arose when the Seleucids took control of Judea after CE. Within two centuries, large Jewish communities were to be found in Antioch and Damascus, in the Phoenician ports and in the Asia Minor cities of Sardis, Halicarnassus, Pergamum, and Ephesus.

By the turn of the Common Era, Jews lived on most of the islands of the eastern Mediterranean, such as Cyprus and Crete, in mainland Greece and Macedonia, on the shores of the Black Sea, and in the Balkans. Jewish inscriptions from the early centuries CE have been found in the Crimea and in modern Romania and Hungary.