Arab Literary Travels

Definition: Diaspora

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versionnumberov:versionnumber2
titledcterms:titleDefinition: Diaspora
descriptiondcterms:descriptionby Natalie Bernstien
contentsioc:contentDefining Diaspora: Forced or Voluntary Migration?

         The difficulty in defining and understanding the term diaspora lies in distinguishing it from other terms of movement and migration. Can any group consider itself part of a diaspora, or must these people undergo certain experiences or traumas to be considered a part of it? Additionally, who is to say who qualifies as part of a diaspora, and does this create a problematic power dynamic? According to Keywords for American Cultural Studies, diaspora is a Greek word combining prefix -dia, meaning through, and the verb sperein, which means to sow or to scatter (Edwards 81). The Jewish people began to use this term to refer to the Jewish population spread throughout the Mediterranean, but according to their definition, diaspora is a voluntary migration and does not necessarily involve violence or force (Edwards 82). However, scholars today reject the idea that the Jewish diaspora is an ideal type, and in the 1960s American academic institutions began to use it in relation to African and black studies programs as a result of slave trade and European colonialism (Edwards 83). So, in defining the term, the difficulty to me is deciding whether or not a diaspora must result from a forced migration.
         In her article, “Defining Diaspora, Refining a Discourse,” Kim D. Butler aims to define an authentic diaspora. Although she recognizes that a checklist is somewhat inherently problematic due to the fact that identity is not fixed, and context is important, she continues to use it as a starting point. In order to be considered authentic, according to Davis, a diaspora must involve the forced migration of a people to two or more locations, a collective memory or narrative of the homeland, the maintenance of autonomous group identity against the backdrop of the host environment, and a network of ties to the homeland (Butler 193). However, I agree with Davis in that it is problematic to attempt to create definitive mold, and I believe there must be room for flexibility in understanding the term. At the same time, I do believe there must be an element of force to the migration, and a sense of collective memory of the homeland is necessary to keep the diaspora as a bonded, collected group.
         Although translating a heavily contested term like diaspora into another language may not capture its true essence – however one defines that essence, it is helpful in providing a better understanding of the word from different worldviews.  In Arabic, the term diaspora is translated as shitaat. According to the Hans Wehr dictionary, the root for this word is defined as “to be scattered, be disperse; to disperse or break up the gathering of people, dissolve their unity (Cowan 531). The passivity of the verb tense seems to imply that those who are part of a diaspora, or those who are scattered or dispersed, have been scattered as a result of a larger or superior force. For me, this usage of passive voice confirms the idea that a diaspora results from forced removal.
         Although it is difficult to define an invariable definition of the term diaspora, I do believe that the element of force is essential to be considered part of a diaspora. In addition, I think a sense of collective memory results from this forced migration. While such force often creates a sense of longing or nostalgia for a homeland, it is difficult to determine the exact, correct emotional response for such an experience; the experience of forced removal is personal and unique. However, I do believe that forced removal does create a sense of collective belonging. Those who consider themselves to be a part of a diaspora – whether it is a racial diaspora, religious, ethnic, or sexual diaspora – feel a common bond to the history of a specific place.

 
Works Cited
 
Burgett, Bruce, and Glenn Hendler. Keywords for American Cultural Studies. New York: New
York UP, 2007. Ebscohost. Web. 7 Feb. 2016.
 
Butler, Kim D. "Defining Diaspora, Refining a Discourse." Diaspora Diaspora: A Journal of
Transnational Studies 10.2 (2001): 189-219. Project Muse. Web. 7 Feb. 2016.
 
Cowan, JM. "Satat." The Hans Wehr Dictionary of Modern Arabic. 4th ed. 1994. Print.
 
 
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