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Jewish Diaspora: World
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The term "diaspora" was first used to describe the shared experience of the Jewish peoples—experience of exile and displacement, but ... of continuing (some would say strengthening) connection and identification. Etymologically, "diaspora" derives from Greek dia ('through') and speirein ('to sow, scatter'). The word is used more broadly to refer to the cultural connections maintained by a group of people who have been dispersed or who have migrated around the globe. Each distinct "diasporic group" or "community" is a composite of many journeys to different parts of the world, occurring over very different timescales. The experiences of particular subgroups can therefore vary considerably—to the extent that some writers argue it is meaningless to talk of shared identities and experiences of, for example, "the South Asian diaspora," at the global level. Avtar Brah's book Cartographies of Diaspora provides a detailed discussion of the complex history and uses of the concept.
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Frederic Bremmer has spent the last twenty-five years travelling the world to document the lives of Jews in more than forty countries on five continents to create the first visual anthology of the Jewish Diaspora. This landmark, two-volume, 512-page book of photographs and essays reflects that journey. Volume 1 is a collection of 264 of Brenner's more than 80,000 photographs. Witty, sad, moving, evocative, they document a world that no longer exists as well as a new, vibrant world of Jewish life at the beginning of the twenty-first century. Volume 2 reproduces 60 of the photographs, along with commentaries by leading contemporary intellectuals, as an invitation to explore and interpret the many different issues at the core of the photographs. diaspora captures the scope and dynamism of on of the world's oldest, most diverse communities, and challenges stereotypes held by Jews and non-Jews alike.
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The LXX was a powerful force ‘in both Alexandrian Judaism and in the philosophy of the Jewish Diaspora’ (Unger 1966:1149). Its use spread to all parts of the Greek (Hellenistic)-Jewish world. Once the Diaspora began using Greek, there was no turning back to Hebrew. As Christianity emerged, ‘the use of Greek was fully accepted by most Jews, and it seemed perfectly natural that the New Testament should be written in that language’ (1996:48).
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Ethnonational diasporism is a widespread perennial phenomenon not confined to the Jews, although in many contexts the term is presumed to refer specifically to the Jewish diaspora. Some ethnonational diasporas are dwindling or disappearing, but other historical, modern, and incipient diasporas are multiplying and flourishing all over the world, including in the Middle East.
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This paper analyses the characteristics of the biblical Jewish Diaspora and the Septuagint Scriptures and synagogues that were important to them. It analyses the Apostle Paul and his missionary bands’ strategy of visiting the Diaspora synagogues as a base for their ministry. It then looks at the contemporary Asian church’s mission vision and how this might correspond with the Asian Christian Diaspora in Australia and how they can become a greater force of ‘new’ missionaries in the world today.
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