Acknowledgments
I would like to thank the participants of the Jewish History Circle at Stanford University, and in particular Steven Zipperstein, Sophie Roberts, and Dan Heller, for their comments on earlier versions of this essay.
Notes
7 CitationTölölyan, “The Contemporary Discourse of Diaspora Studies,” 648–49 and 653. The irony is that a decade earlier CitationTölölyan was among those who extended the concept to apply to an increasing number of cases, including some in which there was no clear connection that the displaced community maintained with a homeland. See idem, “Rethinking Diaspora(s).” It is noteworthy also that since its launch in 1991 the journal Diaspora has sparsely dealt with Jewish diasporas.
13 Probably the most influential tract in this respect is CitationRaz-Krakotzkin, “Galut betokh ribonut.” Although Raz-Krakotzkin's essay criticized primarily the “Negation of Exile” in Jewish-Israeli culture, it became almost a truism that this idea provides Zionism's ideological kernel and creates the rather misleading illusion that this was a common denominator uniting all Zionists. See for example a recent analysis of Leo Strauss's approach towards Zionism, which relies heavily on this presupposition, in CitationSheppard, Leo Strauss and the Politics of Exile. Such a reading is highly problematic, to say the least.
16 Relatively recent examples of the search for this “core” idea in Zionism (which tends to label ideological diversity as “heresy” or “deviation”) can be found in CitationGorny and Netzer, “‘Avodat ha-hoveh ha-murhevet’”; CitationHalpern and Reinharz, Zionism and the Creation of a New Society; and CitationShimoni, The Zionist Ideology. Older studies which are based on a similar presupposition include CitationHeller, The Zionist Idea, and most famously CitationHertzberg, The Zionist Idea.
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