Diaspora

The term diaspora comes from the Greek and means „to scatter“ or „to disperse“ (cf. Kuhlmann 2014). On the one hand, it stands for a forced emigration of a community from its homeland and, on the other hand, for a dispersion of this community into foreign regions (cf. ibid.).

Emigration is usually accompanied by a feeling of uprooting as well as painful separation from the homeland, so that the emotional aspect must also be mentioned (cf. Vetter 2007, 164). Central to the definition of a diaspora situation is the identificatory reference back to a geographically distant, real or fictitious country of origin and its cultural-religious tradition (cf. Baumann 1999, 252).

Moreover, a reciprocal triangle of relationships between the country of origin and its culture, the country of arrival, and the diaspora group is characteristic of a diaspora situation. Either the group lives for itself as a minority in a foreign country and retains cultural customs as well as its own religious identification (cf. ibid.) or assimilation takes place, i.e. cultural roots are abandoned and questions of cultural identity arise.

Historical Roots

Historically, the term was coined in early Judaism. It was first used for the Jewish Diaspora, i.e. for the Jews who lived outside the ‚promised land‘ (Palestine) and Jerusalem. In Christianity, the term has been used since the 16th century to refer to Protestant or Catholic minorities in a denominationally different society. The term has since been used to refer to other diaspora groups. These include, for example, the Greek, Indian, Kurdish and Lebanese diasporas (cf. Baumann 1999, 252).

Diaspora and exile – similarities and differences

The term diaspora often coincides with, and is sometimes equated with, the term exile (Latin exilium „staying in a foreign country, exiled“) (cf. Kuhlmann 2014). The close semantic, conceptual, and historical connection is beyond question. However, a clear definitional demarcation does not seem to be very purposeful, as both concepts often merge into each other. A reflection on the similarities and differences therefore seems to make more sense.

One difference is that the term exile describes individual experiences rather than those of a community. Furthermore, a difference lies in the voluntary leaving of the homeland. The degree of involuntariness of emigration is emphasized more in exile research than in the context of diaspora (see Kuhlmann 2014). One of the major differences lies in the attachment to one’s homeland. Diasporas, like exiles, maintain close ties to their country of birth. They continue to regard this as their true home and maintain their own cultural identity. Exiles tend to come to terms with their new homeland and try to establish social, emotional, and symbolic ties to the host country. For exiles, the host country often remains a temporary solution with no desire to put down roots. Continued ties to the country of origin are often related to a commitment to homeland politics (cf. Kuhlmann 2014).

Literature

Baumann, Martin (1999): Diaspora. In: Auffahrt, Christoph (ed.): Metzler Lexikon Religion: Gegenwart – Alltag – Medien. Stuttgart: Metzler, 251-254.

Kuhlmann, Jenny (2014): Exile, Diaspora and Transmigration. http://www.bpb.de/apuz/192563/exil-diaspora-transmigration?p=all [02.07.2018].

Vetter, D. (2007): Diaspora. In: Khoury, Adel Theodor (ed.): Lexikon religiöser Grundbegriffe – Judentum Christentum Islam. Wiesbaden: Marx, 164-168.