Many religious people go on pilgrimage, but for some, visiting their sacred land is not enough. Certain individuals wish to migrate more permanently. For Jewish people, this is known as Aliyah, which means 'to go up', and refers to diaspora Jews immigrating and returning to their homeland, Israel. Aliyah is something many Jewish people do, with over 46.7% of world Jewry now residing in Israel. It is a very unique and reliable type of migration, which is enabled by Israel's law of return policy.
Vertovec writes about diaspora groups as transnational communities and identifies a triadic relationship between "globally dispersed yet collectively self-identified ethnic groups", "the territorial states and contexts where such groups reside", and "the homeland states... whence they or their forebears came." (Vertovec 1999:449) Jewish people fit into this diaspora category, because Judaism is an ethnoreligion. This means "being a member of a group with both religious and ethnic concerns." (Winter 1992:350) This is why the link to the land of Israel has remained extremely strong, even before the establishment of a Jewish State.
Overlooking the biblical Judean Hills (Source: Author's own)
The Jewish people originated from Judea, as referred to heavily in the Torah. However, during the Jewish-Roman wars of 66-136 CE, most Jews were expelled from the land. (Aberbach 2000:349) Today, Israel is prominent in the Jewish religion. We pray facing East, towards The Western Wall, and on Passover we say; לשנה הבאה בירושלים, meaning 'next year in Jerusalem.' Thus, many Jews make Aliyah with religious motivations. My cousin plans to make Aliyah in the near future. She told me;
"I want to move to Israel to be in my religious homeland, and to live a more outdoors lifestyle."
While there are religious motivations, there are also non-religious reasons. It is important to note that many Jews do not feel a connection to Israel and do not plan to make Aliyah. A number of non-religious Jews do choose to make Aliyah though, and their reasons are vast and personal. For many people, the option of living in a country where you are not unsafe due to being Jewish is appealing. In New York, the state with the largest Jewish population, on March 31st, an Orthodox Jewish couple and their baby were slashed by a man with a knife. These occurrences are happening more frequently, causing diaspora communities to feel increasingly unsafe.
Getting Real About Aliyah: Olim Kids Ask Questions (Source: Nefesh B'Nefesh)
In some cases though, Aliyah is not a choice. In very recent news, the last remaining Jews are being expelled from Yemen, due to increasing hostility. From 1949 to 1950, Operation Magic Carpet brought 48,818 Jews to Israel, following attacks on the Jewish community.
Yemenite family walking through the desert during Operation Magic Carpet (Source: National Photo Collection of Israel)
A small number of Jews remained in Yemen after the Operation but in March 2021, the last three Jewish families were deported by Houthi Rebels. Following Israel's recent peace negotiations with the United Arab Emirates, some of the families are planning to immigrate there, while some plan to make Aliyah. Having this right of return allows diaspora Jews to have a homeland to come back to when they are persecuted elsewhere. Operation Magic Carpet is an example of forced migration as a means of escaping persecution which is something that has happened to many other Jewish communities around the world. However, before the creation of a Jewish homeland, persecution mostly led to death.
In the context of migration, Aliyah is a much more complex concept than simply being religiously motivated or a lifestyle choice. Aliyah is a sacred type of migration (Anderson 2016:404) that means something different to every single Jew, and has saved many Jewish lives from persecution and expulsion.
Vertovec, S. (1999) ‘Conceiving and researching transnationalism.’ Ethnic and Racial Studies, 22:2, 447-462, DOI: 10.1080/014198799329558
Winter, A. J. (1992) ‘The Transformation of Community Integration among American Jewry: Religion or Ethnoreligion? A National Replication.’ Review of Religious Research, vol. 33, no. 4, pp. 349–363. Available at: www.jstor.org/stable/3511605.
In an old Jewish town, eerily void of Jews, I learnt that on August 25th, 1941, the Jews of Tykocin were rounded up and told they were being transported to a ghetto. Sat back on the coach I listened to the educator’s briefing. I knew exactly where we were going. The words became background noise as we drove on. My eyes began to glaze over as the dense forest, just beyond the road, presented itself. The coach gently stopped. We were told to silently exit and walk into Łopuchowo forest. A path cuts through a sea of neatly lined pine trees. Birds were singing gently and I noticed a large pile of trees, bureaucratically assembled on top of each other by loggers. I entered the clearing and the group pulled in close to hear the educator. On August 25th 1941, there was no birdsong. Instead, the deafening sound of machine guns and screaming. The sky was dark and rain fell. Every ten minutes, groups were brought to be shot into pre-dug pits. Three pits; twelve metres long, four metre...
Bełżec Kaddish “In 1990, we decided to go to Bełżec ” Harry told me. “When we arrived, it was an open field and on one side of the field were six urns. People used to come sometimes and light a candle there. At the other end of the field, were concrete bunkers. Dogs were running around and digging up the bones. It was absolutely horrendous. You can’t describe it. There was nothing there, absolutely nothing”. On Harry Olmer ’s sixth visit to the final resting place of his parents and sisters, he is accompanied by over fifty individuals who have come to Poland to learn about the Holocaust. They will stand with him as he once again, recites the Mourner’s Kaddish. At the age of 95, he is acutely aware that this trip could be his last. Bełżec Memorial, Yael Hayes, 26/04/2022 I walk slowly through The Interstice, as water fills the gaps between the cobblestones under my feet. This walkway represents the original path towards the gas chambers. I contemplate as I continue on. Either...
When settling in a city like London, the 'moneybag' of England (Simmel 2004:14), one almost expects to never meet their neighbours . You could see them in public and vaguely recognise them. (Simmel 2004:16) A polite smile, perhaps even a wave, but a chat would be far too bold. For many people in cities, being relationally distant from those physically closest to you is an accepted reality. Compared to rural life which "flows more slowly" (Simmel 2004:13), urban life has a much faster pace. The internal and external stimuli of the city cause inhabitants to become detached as a means of protection. We can draw on Marx's concept of Entfremden , or estrangement (Marx et al. 1970:10), wherein an individual can become alienated from themselves and from other people. Through his study of the city, Simmel is also led to a "theory of cultural alienation." (Frisby 2013:104) With the outbreak of coronavirus, this has begun to change. What happens to Simmel's i...
Comments
Post a Comment