Politics Of Exile Research Articles

The politics of exile in Latin America

The politics of exile in Latin America

The Art of Tuning: A Politics of Exile in Daniel Mason’s The Piano Tuner and Vikram Seth’s An Equal Music

The Art of Tuning: A Politics of Exile in Daniel Mason’s The Piano Tuner and Vikram Seth’s An Equal Music

Eugene Sheppard. Leo Strauss and the Politics of Exile: The Making of a Political Philosopher. Waltham, MA: Brandeis University Press, 2006. 188 pp.

Eugene Sheppard. Leo Strauss and the Politics of Exile: The Making of a Political Philosopher. Waltham, MA: Brandeis University Press, 2006. 188 pp.

Eugene R. Sheppard.Leo Strauss and the Politics of Exile: The Making of a Political Philosopher.:Leo Strauss and the Politics of Exile: The Making of a Political Philosopher.(The Tauber Institute for the Study of European Jewry.)

Eugene R. Sheppard's study examines Leo Strauss, the Jew, the German, the Zionist, the critic of liberalism, and above all the philosopher. The Strauss that emerges from this meticulous study is a fervent conservative and an eclectic voice. Simultaneously shaped by the multiplicity of biographical, historical, and philosophical contexts, Strauss bridged some of the most extreme Weimar philosophical traditions in his own work. Born into rural Hesse in the small town of Kirchhain, raised in a middle-class Jewish family, Strauss grew up within a Jewish community of religious observance and patriotism, a conservative region in which political antisemitism found receptive listeners. Recalling his childhood in a Zionist article, Strauss believed that the rural Hessen communities had “remained virtually untouched by the liberal Reform movement” (p. 10) in the nineteenth century. For him, his place of origin informed his philosophical and political views. Kirchhain also placed him in geographical proximity to the neo-Kantian and Jewish philosopher Hermann Cohen, whose philosophical work continued to emanate from Marburg even after his retirement in 1912. Strauss shared with many other German Jewish intellectuals of the period a great admiration for the Jewish neo-Kantian “because he was a passionate philosopher and a Jew devoted to Judaism” (p. 14).

Leo Strauss and the Politics of Exile: The Making of a Political Philosopher – By Eugene R. Sheppard

Leo Strauss and the Politics of Exile: The Making of a Political Philosopher – By Eugene R. Sheppard

The Politics and Poetics of Exile: Edward Said in Africa

This paper focuses on one central trope of Edward Said's work—exile. Exile looms large in Said's personal, professional, and political life as an existential and epistemological condition, as a spatial and temporal state of being, belonging, and becoming, and in its material and metaphorical contexts. Said spent a large part of his early exiled life in Africa, in Egypt, and Egypt remained an important place where he would frequently return and the Egyptian academic and popular media provided a critical platform for his impassioned performances as Palestine's and the Arab world's leading public intellectual. Exile has also been the fate, welcome to some and unwelcome to many others, of numerous African intellectuals. Said's experiences and reflections on exile illuminate the exilic condition of the postcolonial world and offer us an opportunity to reflect on the dynamics and implications of African literary exile.

The Politics and Poetics of Exile: Edward Said in Africa

The Politics and Poetics of Exile: Edward Said in Africa

Where Is Home? Fragmented Lives, Border Crossings, and the Politics of Exile

For the politically exiled, going home means more than taking a journey to the place where one was born. The ability to go, the decision to embark on such a trip, and the experience of crossing borders to one’s “native” land involves an “interrogation”1 of the makeup of the individual and the collective self; a definition and a redefinition of the meaning and the location of home; and a reexamination of one’s current and former political commitments. In the Palestinian case, going home assumes further complications, especially in view of the Israeli Law of Return, which bestows automatic citizenship on Jews arriving in Israel while denying the indigenous Palestinian population the right to return to the homes from which they were uprooted in 1948. For the Palestinian exiled, going home brings back memories of one’s worst nightmares at international borders: interrogation and harassment, suspicion of malintent, and rejection of one’s chosen self-identification. For exiled Palestinian women the case is further complicated by gender relations at home and abroad—two concepts that shift depending on where one is situated at any particular moment. Add to the pot the problematic meaning of such notions, going home ceases to be just about traveling to the place of one’s birth to collect accessible data—if that ever were the case. Instead, going home is transformed into a politically charged project in which the struggle for self-identification, self-determination, freedom, and dignity becomes as salient as the physical and mental safety of one’s “informants,” and the power differential in the production and reproduction of knowledge. “Where is home?” is a question that lies at the center of Palestinian precarious experience.

The Politics of Exile in Renaissance Italy, by Christine Shaw

"The Politics of Exile in Renaissance Italy, by Christine Shaw." Canadian Journal of History, 38(1), pp. 95–96

“Only in Miami is Cuba so far away”: The politics of exile in ana menéndez's in Cuba i was a German shepherd 1

In her focus on the location and positionality of Domino Park in Little Havana in Miami — a place where Cuban exiles gather to play dominoes —'Ana Menéndez raises a number of questions about the translation of a culture from one geographical location to another, and the process of constructing a cultural identity in exile. The very fact that the name, “Little Havana,” underpins the incomplete and negotiated process of linguistic translation urges us to ask: how is Cuban culture being translated in Domino Park and for what audience? And as Walter Benjamin suggests: what is the relationship between acts of linguistic and cultural translation when they are also determined by the relationship between the original and the translated geographical locations? Are the cultural dynamics played out daily in Domino Park an echo or a fragment of the original? Does it really matter? For as Gustavo Pérez Firmat suggests, this see‐sawing between cultures defines the Cuban‐American experience. The aim of this paper is to trace the dynamics of theories of home and authenticity expressed in a tour of Domino Park, as also presented in the fiction of Menéndez, in order to suggest that home and authenticity are not givens, but experiences and realities one develops.

African Intellectuals in the Belly of the Beast: Migration, Identity, and the Politics of Exile

African Intellectuals in the Belly of the Beast: Migration, Identity, and the Politics of Exile

African Intellectuals in the Belly of the Beast: Migration, Identity, and the Politics of Exile

When W.E.B. Du Bois wrote of the “double consciousness” of Africans in America, he was reflecting on the complex identities of the “talented tenth,” the educated minority of a minority like himself who felt alienated because of their awareness that their qualifications meant little in a racist society. Though written in reference to the African American intellectual, this duality, this sense of “two-ness,” is even more acute for African exiles today because they have fewer social and cultural ties to the West than African Europeans and African Americans. The exiles are much closer to the African “soul” Du Bois referred to and are less prepared for the pervasive racism and second-class status that they have to overcome in the West.

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Book Review: The Politics of Exile in Renaissance Italy

Book Review: The Politics of Exile in Renaissance Italy

The Politics of Exile in Renaissance Italy

The Politics of Exile in Renaissance Italy

Early Modern

Books reviewed:Richard MacKenney, Medieval and Renaissance VeniceJoseph P. Byrne, The Politics of Exile in Renaissance ItalyAlan Ford, Church and Society in County Kildare, c.1470–c.1547R. P. Wells, James V: The Personal Rule, 1528–1542Susan Doran, Elizabeth I: Collected WorksMichael A. Mullett, English Catholics of Parish and Town 1558–1778Ivan Roots, A Revolutionary Rogue: Henry Marten and the English RepublicL. A. M. Stewart, Cromwell in IrelandPeter Borsay, The English Sermon Revised: Religion, Literature and History 1600–1750William Gibson, Restoration, Reformation and Reform, 1660–1828: Archbishops of Canterbury and the DioceseAlex Murdoch, The Old Poor Law in Scotland: The Experience of Poverty, 1574–1845David Findlay, Clan, King and Covenant: History of the Highland Clans from the Civil War to the Glencoe MassacreChristoph Schröer, Jacobite Spy Wars: Moles, Rogues and TreacheryStephen M. Lee, Toleration in Enlightenment EuropeJeremy Black, Frederick the Great

The politics of exile in Renaissance Italy

Political exiles were a prominent feature of political life in Renaissance Italy, often a source of intense concern to the states from which they were banished, and a ready instrument for governments wishing to intervene in the affairs of their rivals and enemies. This book, first published in 2000, provides a systematic analysis of the role of exiles in the political life of fifteenth-century Italy. The main focus is on the experiences and reactions of the exiles, and on how Italian states dealt with their own exiles and those of other powers. Siena, notorious in the 1480s for the numbers of her citizens in exile, is used as the model with which other cities are compared. Such a detailed study of the phenomenon of exile also provides alternative perspectives on the nature and power of governments in fifteenth-century Italy, and on ideas about the legitimacy of political authority and political action.

The Politics of Exile in Renaissance Italy Christine Shaw

The Politics of Exile in Renaissance Italy Christine Shaw

The Politics of Exile in Renaissance Italy Christine Shaw

The Politics of Exile in Renaissance Italy Christine Shaw

Exile, Ostracism and the Athenian Democracy

This paper addresses the question of the role of ostracism in democratic Athens. I argue that the frequent expulsion of aristocrats by rival aristocrats in the predemocratic polis is the key to understanding the function of ostracism in the democratic polis. I show that aristocratic "politics of exile" was a fundamental political problem in the archaic polis and that democratic political power, symbolized by the institution of ostracism, was the polis' solution to the problem. In the archaic polis, the expulsion of aristocrats often led to an endless cycle of exiles and returns and consequent political instability. In 508/7, the Athenian demos usurped the power over decisions of exile by banishing Isagoras and recalling Cleisthenes from exile. By taking control of decisions of exile, the Athenian demos took over political power insofar as power over decisions of exile had become synonymous with political power. The creation of the institution of ostracism, whereby the people decided collectively whether to banish a single citizen for ten years, provided not only a mechanism for the symbolic expression of democratic power, but also a means for the practical and ideological distinction between oligarchic and democratic rule. While aristocrats had banished their opponents without limit in numbers and duration of exile, the Athenian democracy decided each year whether to banish a single individual for a limited time period. In most years, the Athenian demos chose not to exercise the power of exile. Nevertheless, the annual question in the assembly served to remind aristocrats that the demos held the fundamental political power, and hence deterred aristocrats from attempting to overthrow the democracy. The limited nature of ostracism further deterred exiled aristocrats from attempting to return by force. Finally, the infrequent and moderate use of exile as a means of resolving political conflict helps to explain the extraordinary stability of the Athenian democracy.