Diaspora Quotes

“The task of defining Jesus's message fell instead to a new crop of educated, urbanized, Greek-speaking Diaspora Jews who would become the primary vehicles for the expansion of the new faith. As these extraordinary men and women, many of them immersed in Greek philosophy and Hellenistic thought, began to reinterpret Jesus's message so as to make it more palatable both to their fellow Greek-speaking Jews and to their gentile neighbors in the Diaspora, they gradually transformed Jesus from a revolutionary zealot to a Romanized demigod, from a man who tried and failed to free the Jews from Roman oppression to a celestial being wholly uninterested in any earthly matter.”

“And thus to my final and most melancholy point: a great number of Stalin's enforcers and henchmen in Eastern Europe were Jews. And not just a great number, but a great proportion. The proportion was especially high in the secret police and 'security' departments, where no doubt revenge played its own part, as did the ideological attachment to Communism that was so strong among internationally minded Jews at that period: Jews like David Szmulevski. There were reasonably strong indigenous Communist forces in Czechoslovakia and East Germany, but in Hungary and Poland the Communists were a small minority and knew it, were dependent on the Red Army and aware of the fact, and were disproportionately Jewish and widely detested for that reason. Many of the penal labor camps constructed by the Nazis were later used as holding pens for German deportees by the Communists, and some of those who ran these grim places were Jewish. Nobody from Israel or the diaspora who goes to the East of Europe on a family-history fishing-trip should be unaware of the chance that they will find out both much less and much more than the package-tour had promised them. It's easy to say, with Albert Camus, 'neither victims nor executioners.' But real history is more pitiless even than you had been told it was.”

“Diaspora starts about a thousand years from now. Most of human civilisation has moved inside computers; essentially, a major branch of our descendants consists of conscious software.”

“Food is sort of like the Jewish sense of humor, a defense mechanism. It is one of the things that helped the Jews survive through 2,000 years of an often very harsh Diaspora.”

“I like Diaspora because it's audacious, it's driven by passion, and it's very, very hard to do. After all, who in their right mind would set as a goal taking on Facebook? That's sort of like deciding to build a better search engine - very expensive, with a high likelihood of failure.”

“My name is Matt Besser, and I'm an Arkansas Razorback. My father is a Jew from Little Rock, Ark., my mother was a Christian from Harrison, Ark., and somehow I'm an atheist now living in L.A. I am a Razorback living in the Razorback diaspora.”

“Some among the Armenians in the diaspora would never want the Turks to recognize the genocide. If they do so, they'll pull the rug out from under our feet and take the strongest bond that unites us. Just like the Turks have been in the habit of denying their wrongdoing, the Armenians have been in the habit of savoring the cocoon of victim hood. Apparently, there are some old habits that need to be changes on both sides." Baron Baghdassarian”

“These are all good things, I said. But no one knows where your country is or who you are. You don't have a familiar ethnic cuisine; your diaspora , from what I understand, is mostly in Southern California, three time zones removed from the national media in New York; and you don't have a recognizable, long-simmering conflict like the one between the Israelis and the Palestinians, where people in the richer nations can take sides and argue over at the dinner table. The best you can do is get the United Nations involved, as in East Timor. Maybe they'll send troops.""We don't want the United Nations" Mr. Nanabragov said. "We don't want Sri Lankan troops patrolling our streets. We're better tan that. We want America.”

“Through The Mecca I saw that we were, in our own segregated body politic, cosmopolitans. The black diaspora was not just our own world but, in so many ways, the Western world itself. Now, the heirs of those Virginia planters could never directly acknowledge this legacy or reckon with its power. And so that beauty that Malcolm pledged us to protect, black beauty, was never celebrated in movies, in television, or in the textbooks I’d seen as a child. Everyone of any import, from Jesus to George Washington, was white. This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. They were rebelling against the history books that spoke of black people only as sentimental “firsts”—first black five-star general, first black congressman, first black mayor—always presented in the bemused manner of a category of Trivial Pursuit. Serious history was the West, and the West was white. This was all distilled for me in a quote I once read from the novelist Saul Bellow. I can’t remember where I read it, or when—only that I was already at Howard. “Who is the Tolstoy of the Zulus?” Bellow quipped. Tolstoy was “white,” and so Tolstoy “mattered,” like everything else that was white “mattered.” And this view of things was connected to the fear that passed through the generations, to the sense of dispossession. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?”

“My identity as Jewish cannot be reduced to a religious affiliation. Professor Said quoted Gramsci, an author that I’m familiar with, that, and I quote, ‘to know thyself is to understand that we are a product of the historical process to date which has deposited an infinity of traces, without leaving an inventory’. Let’s apply this pithy observation to Jewish identity. While it is tempting to equate Judaism with Jewishness, I submit to you that my identity as someone who is Jewish is far more complex than my religious affiliation. The collective inventory of the Jewish people rests on my shoulders. This inventory shapes and defines my understanding of what it means to be Jewish. The narrative of my people is a story of extraordinary achievement as well as unimaginable horror. For millennia, the Jewish people have left their fate in the hands of others. Our history is filled with extraordinary achievements as well as unimaginable violence. Our centuries-long Diaspora defined our existential identity in ways that cannot be reduced to simple labels. It was the portability of our religion that bound us together as a people, but it was our struggle to fit in; to be accepted that identified us as unique. Despite the fact that we excelled academically, professionally, industrially, we were never looked upon as anything other than Jewish. Professor Said in his book, Orientalism, examined how Europe looked upon the Orient as a dehumanized sea of amorphous otherness. If we accept this point of view, then my question is: How do you explain Western attitudes towards the Jews? We have always been a convenient object of hatred and violent retribution whenever it became convenient. If Europe reduced the Orient to an essentialist other, to borrow Professor Said’s eloquent language, then how do we explain the dehumanizing treatment of Jews who lived in the heart of Europe? We did not live in a distant, exotic land where the West had discursive power over us. We thought of ourselves as assimilated. We studied Western philosophy, literature, music, and internalized the same culture as our dominant Christian brethren. Despite our contribution to every conceivable field of human endeavor, we were never fully accepted as equals. On the contrary, we were always the first to be blamed for the ills of Western Europe. Two hundred thousand Jews were forcibly removed from Spain in 1492 and thousands more were forcibly converted to Christianity in Portugal four years later. By the time we get to the Holocaust, our worst fears were realized. Jewish history and consciousness will be dominated by the traumatic memories of this unspeakable event. No people in history have undergone an experience of such violence and depth. Israel’s obsession with physical security; the sharp Jewish reaction to movements of discrimination and prejudice; an intoxicated awareness of life, not as something to be taken for granted but as a treasure to be fostered and nourished with eager vitality, a residual distrust of what lies beyond the Jewish wall, a mystical belief in the undying forces of Jewish history, which ensure survival when all appears lost; all these, together with the intimacy of more personal pains and agonies, are the legacy which the Holocaust transmits to the generation of Jews who have grown up under its shadow. -Fictional debate between Edward Said and Abba Eban.”