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An Interplay of Loss and Hope: Analyzing Diaspora Consciousness in Arnold Zable’s "Café Scheherazade"

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Chakraborty D.

Crossroads. A Journal of English Studies

2013

issue 3

4-11

Diaspora is a term often used today to describe practically any population which is considered “deterritorialised” or “translational” – that is, which has originated in a land other than which it currently resides, and whose social, economic, and political networks cross the borders of nation states or span the globe. However the connotation of “diaspora” goes back in time and is a concept that referred almost exclusively to the experiences of the Jews, invoking their traumatic exile from an historical homeland and dispersal through many lands. The connotation of a “diaspora” situation was thus negative as they were associated with forced displacement, victimisation, alienation and loss. Along with this archetype went a dream of return. Nonetheless, not all forced migration suffered in loss and despair. This paper explores the new age concept of “diaspora consciousness” that according to James Clifford lives loss and hope as a defining tension in Arnold Zable’s "Café Scheherazade". The paper aims to portray the interplay of loss and hope in the lives of Jewish war stricken asylum seekers who, having migrated to Melbourne, a city alien to them, suffer both a longing for the past and a flickering hope of survival within the Jewish diaspora community, preserving the language and culture of their lot. The constant tussle between assimilating oneself within the foreign culture and feelings of displacement and haunting memories of the past that refrained one from absorption and acculturation is foregrounded in the research.

Diaspora żydowska w Egipcie w czasach biblijnych

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Bosowski J.

Scriptura Sacra

2015

issue 19

65-84

Deportations of Jews into the Babylonian captivity began a period of diaspora, because a part of the inhabitants of Judea took shelter in Egypt. In the fifth century BC, on the island of Elephantine – an island in the Nile, near the First Cataract – a colony of Jewish soldiers, who served in the army of Pharaoh, was created. Moreover, a temple following the templein Jerusalem was built there. After the conquest of Egypt, made by Alexander the Great, the Jewish Diaspora intensively developed. Jews were invited to settle in the newly built port city – Alexandria, which became the capital of the whole Egypt, as well as the scientific and artistic centre.The Judaic literature in Greek language, which was used every day, developed mainly in this city. The establishment of the Septuagint, the Greek Bible translated from Hebrew, wasthe most significant result of this development. Successive waves of emigration of Jews in the second century BC resulted in creation of the Jewish settlements in Leontopolis, where the temple of the Highest God was also built. During the reign of the Ptolemies, there were also the situations of the persecution of Jews. One such event was successfully completed, and it is called a “miracle of the hippodrome”.Since the conquest of Egypt by the Romans (30 BC), the situation of the Jewish Diaspora was gradually getting worse. In 38 AD, the first defeat of the Alexandrian Jews took place, and the next one occurred. The Jews, dissatisfied with their position, both in Egypt and the surrounding lands, started an armed rebellion, which was brutally suppressed by Romans in the 115–117 AD. It was the end of the Jewish Diaspora in Egypt, the history of which lasted over VII centuries.

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1 Crossroads. A Journal of English Studies

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An Interplay of Loss and Hope: Analyzing Diaspora Consciousness in Arnold Zable’s "Café Scheherazade"

Diaspora żydowska w Egipcie w czasach biblijnych