Abstract
Both an ethno-national diasporic nature and a transnational trajectory shaped the Jewish condition worldwide and specifically in Latin America. Through a historical process of being attached to various centers, a changing dialectic of home-homeland developed. The Zionist idea and the State of Israel as its center conquered communities and built hegemony. Indeed, Jewish Latin American realities point to historical convergences and interactions between various institutional and identity conformations amidst a singular common trait: a close nexus of an ethno-cultural constellation and a national dimension in the mold of Diaspora nationalism under Zionist supremacy. In a world of diversified old and new diasporas, Jewish communities are experiencing changing models of interactions and new meanings of center. The article also analyzes the overlapping, at the meaning-making level, of the differentiated processes of anti-Israelism, anti-Zionism and anti-Semitism and their influence on Israel-Diaspora relations.
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Notes
- 1.
Hirsh refers to the view of antisemitism as a many-headed “hydra” or sea monster, always lurking under the surface of the water while putting up different heads in different places and times. In other words, this ahistorical model conceives different expressions of antisemitism as an ever-present underlying phenomenon, an ever-present fact of human history. Thus, the difference between a time or a place where it is visible and one where it is not is purely contingent (Hirsh, 2007).
- 2.
In the 1990s, motivated by the signing of the Oslo accords (1993), formal diplomatic missions of the new Palestinian Authority opened in several countries: Chile (1992), Brazil (1993), Mexico (1995), Argentina and Colombia (1996), and Peru (1998). A few years after the signing of the Chilean-Palestinian Memorandum for Scientific, Technical, Cultural and Educational Cooperation (June 1995), Chile opened the first Latin American diplomatic representation in Ramallah (April 1998).
- 3.
They all voiced harsh anti-Zionist and anti-Israel criticism. In a reconfigured world system, the Venezuelan regime under Hugo Chávez (1998–2013) and Nicolás Maduro (as of 2013) became a Latin American proxy of the Iranian state and its hatred of Jews. Geopolitical considerations played an important part in making both Zionism and Israel Venezuela’s enemies. Part of the government’s animosity towards Jews might have been due to Chávez’s determination to win Tehran’s favor. This explanation also seems to hold when analyzing the anti-Zionist position of the ALBA countries, the anti-US bloc led by chavismo.
- 4.
Several migration crises affecting Jews took place during the second half of the 20th century. The first phase began with the Cuban revolution in 1959 and continued during the 1970s in Chile under Salvador Allende’s socialist government and later with the authoritarian regime of Augusto Pinochet. Migration also continued under the military dictatorships in Brazil, Argentina, and Uruguay. The later phases (the mid-1980s and 1990s) were caused by the combined effects of both neoliberal economic policies and globalization affecting Argentina twice and in near synchrony also Uruguay. Colombian Jews emigrated due to generalized violence and, more recently (since 2000), many Venezuelan Jews emigrated under the impact of the revolutionary populist regime of Hugo Chávez. Although migration was stable in Mexico during the last decades of the twentieth century, Jewish migration was associated with its own chronology of events.
- 5.
Argentina is characterized by its comprehensive community school system, which has grown in spite of the various crises that the Jewish community there has suffered since the 1990s. The highest rate of population growth also takes place in Orthodox-Haredi religious schools. Orthodox schools experienced a total increase of almost 49% in the last 10 years (VAAD HAJINUJ Argentina, 2014). In Mexico, close to 93% of Jewish children attend Jewish schools. A strong organizational structure of 16 day schools (15 in Mexico City and 1 in Monterrey) has developed: one school for every 2,500 Jews in Mexico City. Close to 25% of the student population benefits from scholarships, while over 40% does so in the Haredi schools. The latter, serving 26% of the student population, show the highest population growth: 55% in the last eight years (VAAD HAJINUJ México, 2019).
- 6.
Comprised of 1,379 Jewish respondents mostly reached through an internet survey. The study covered 606 educators in Argentina (out of 1,497 identified there, a response rate of 40.5%) and 636 educators in Mexico (out of 1,074, a response rate of 59.2%). Another 137 respondents originating from Latin America were interviewed in other countries, 70 of them in Israel (at a response rate of 33.3%) and 67 elsewhere in Latin America, North America, and Europe (at a response rate of 27.2%) (DellaPergola et al., 2015).
- 7.
The participation of youth who attend ultra-Orthodox learning institutions (yeshivot) represent 30% of the yearly total world participants in the Masa Program. Latin American youth replicate these figures (The Jewish Agency for Israel, 2018–2019).
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Bokser Liwerant, J. (2022). Israel-Diaspora Relations: Latin American Continuities and Discontinuities. In: Kenedy, R.A., Rebhun, U., Ehrlich, C.S. (eds) Israel and the Diaspora: Jewish Connectivity in a Changing World. Studies of Jews in Society, vol 3. Springer, Cham. https://doi.org/10.1007/978-3-030-80872-3_3
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