Journal articles: 'Exile Studies'

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Pérez, Paule. "Exiles Masked, Masks of Exile." Diogenes 54, no. 4 (November 2007): 73–80. http://dx.doi.org/10.1177/0392192107086532.

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Kobayashi, Audrey, Reuben Rose-Redwood, and Sonja Aagesen. "Exile: Mapping the Migration Patterns of Japanese Canadians Exiled to Japan in 1946." Journal of American Ethnic History 37, no. 4 (July 1, 2018): 73–89. http://dx.doi.org/10.5406/jamerethnhist.37.4.0073.

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Abstract In 1946, after a period of internment that began in 1942, approximately four thousand Japanese Canadians were exiled to Japan and stripped of their citizenship. More than half were Canadian-born, and the majority of those who had been born in Japan were Canadian citizens. The exiles were given a choice of impossible options: to relocate outside of British Columbia or be sent to Japan. Drawing upon extensive archival research, this study examines the spatial patterns of migration between Japan and Canada with a particular focus on the exile of Japanese Canadians to Japan in 1946. Our findings indicate that the majority of the exiles were from Wakayama, Shiga, and Hiroshima prefectures, where rates of return prior to the 1940s were already high. Although more definitive explanations require further research, our exploratory analysis suggests that regional patterns of exile were likely influenced by the prefectural origin of the original migrants, obligations to re-establish the traditional Japanese agrarian household, and religious practices.

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Korečková, Jana. "The Marian Column and the Statue of Our Lady in Exile: Czech Catholic Exile in Chicago." Studia theologica 21, no. 4 (March 15, 2020): 211–28. http://dx.doi.org/10.5507/sth.2019.018.

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Milevsky, Oleg A. "Anatomy of the Protests of Political Exiles in Western Siberia in the 1880s." RUDN Journal of Russian History 19, no. 3 (December 15, 2020): 654–72. http://dx.doi.org/10.22363/2312-8674-2020-19-3-654-672.

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Using the methods of regional history, the present paper studies some little-known pages of the history of the political exile life in Western Siberia. The present case gives us a new perspective on the institution of political exile, and insights into the relationship between the provincial government and political exiles. The article is based on hitherto unstudied documents from the archives of Tobolsk and Surgut. The focus is on collisions of political exiles with the local administration, which resulted in a series of protests by political exiles. Reconstructing the daily life of exiled revolutionaries, the author analyzes the decision-making by central and provincial authorities towards exiled revolutionaries. Special attention is paid to the life circumstances of political prisoners in the Tobolsk North, in particular in the town of Surgut, where the confrontation between exiles and the local administration reached an extreme degree of tension, leading in 1888 to the "Surgut protest". These events later triggered the Yakut protest of 1889, the largest in the history of political exile, which ended in direct bloodshed. The author emphasizes the short-sightedness of the tsarist government as well as the petty and vindictive desire of officials at all levels to brutally and often excessively punish opponents of the existing political system. These factors had harmful consequences for the Russian Empire. On the one hand, the relationship between the government and the opposition became more tense; on the other, the harsh treatment of poli- tical exiles seriously undermined the prestige of the autocracy on the international scene, moving world public opinion into the direction of supporting the Russian revolutionary movement.

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Bernat, Chrystel. "“Enemies Surround Us and Besiege Us”." Church History and Religious Culture 100, no. 4 (October 19, 2020): 487–525. http://dx.doi.org/10.1163/18712428-bja10011.

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Abstract This article uses unpublished exile sermons exhumed from the Leiden manuscripts, theological dissertations, and synodal sources to explore the interfaith relationships of exiled societies in the Dutch Republic, in particular the links between Huguenot refugees and their multi-confessional host society. It examines how ministers viewed the exiles’ relationships with the other, as well as the theological motives for stigmatising such ties. By studying confessional interactions of competition and mutual attraction within the Refuge, this essay highlights the porous nature of religious boundaries, despite the Huguenot community’s isolate claimed by the ministers. It also reveals latent conflicts between diasporic societies: the United Provinces were not a peaceful asylum for the Reformed faith of refugees, but rather the scene of a counter-Catholic struggle that stretched even into the Spanish Netherlands. Finally, this survey shows that exile revived proselytist projects aimed at French-speaking Jews and supported extraterritorial religious struggles in the eighteenth century.

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Cowan, Benjamin A. "Exile within Exiles: Herbert Daniel, Gay Brazilian Revolutionary." Hispanic American Historical Review 100, no. 1 (February 1, 2020): 179–81. http://dx.doi.org/10.1215/00182168-7993463.

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Amar, Itzhak. "Expansion and exile in the Chronicler’s narrative of the two and a half tribes (1 Chr. 5.1-26)." Journal for the Study of the Old Testament 44, no. 3 (December 16, 2019): 357–76. http://dx.doi.org/10.1177/0309089219862827.

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Discussion of Exile in the book of Chronicles is generally limited to questions regarding its duration, scope, and comparisons of its portrayal in Chronicles with that in parallel books (Kings and Jeremiah). The prevalent approach to these questions in scholarship is that the Chronicler does not perceive this exile as a permanent state and usually downplays its duration or the number of people exiled. This is not the case, however, in regard to the two and a half tribes in 1 Chr. 5. Their exile is mentioned no fewer than three times in the genealogical lists of these tribes. I will attempt to explore why the exile of these tribes is relatively prominent in the text and how this contributes to the Chronicler’s perception of ‘all of Israel’.

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De Sas Kropiwnicki, Zosa Olenka. "The Meeting of Myths and Realities: The “Homecoming” of Second-Generation Exiles in Post-Apartheid South Africa." Refuge: Canada's Journal on Refugees 30, no. 2 (November 19, 2014): 79–92. http://dx.doi.org/10.25071/1920-7336.39621.

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This article is based on the findings of a qualitative study of second-generation exiles, who were born in exile and/ or spent their formative years in exile during apartheid. It is based on in-depth interviews with forty-seven men and women who spent their childhoods in North America, Western Europe, Eastern Europe, West Africa, East Africa, and southern Africa as second-generation exiles during apartheid. This article will focus on the tensions that arose over the myths and realities of return, in what often became dashed expectations of returning to a welcoming, free, and progressive post-apartheid South Africa, politically and socially united around key liberation principles. It will also discuss the manner in which the experience and memory of exile influenced former second-generation exiles’ perceptions of their roles as agents of change in post- apartheid South Africa—roles that were often adopted in the name of an ongoing liberation struggle.

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De Sas Kropiwnicki, Zosa Olenka. "Childhood in Exile: The Agency of Second-Generation Exiles Seeking Refuge from Apartheid." Refuge: Canada's Journal on Refugees 30, no. 1 (May 6, 2014): 35–46. http://dx.doi.org/10.25071/1920-7336.38601.

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This paper is based on a retrospective study of children who were born in exile and/or spent their formative years in exile during apartheid. It is based on 21 in-depth interviews with men and women who spent their childhoods in an average of three different countries in North America, Western Europe, the Nordic region, Eastern Europe, West Africa, and East Africa as second-generation exiles during apartheid. This article will argue that the interplay of structure and agency in the lives of second-generation exiles in the process of migration and in the transitory spaces that they occupied should be explored. Second-generation exile children devised a range of strategies in order to challenge or cope with constantly shifting contexts characterized by inequalities, social exclusion, violence, and political uncertainty.

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Yim, Lawrence. "Exile, Borders, and Poetry: A Study of Fang Xiaobiao's “Miscellaneous Poems on the Eastern Journey”." Journal of Chinese Literature and Culture 7, no. 1 (April 1, 2020): 192–214. http://dx.doi.org/10.1215/23290048-8313585.

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Abstract Exile to Manchuria in the early Qing (1644–1912) is a peculiar historical, political, and cultural phenomenon whose scale and scope are unprecedented in premodern Chinese history. Among the exiles were some very accomplished writers who continued to write in the places of banishment, and their treatment of the trope of exile and exilic experiences in poems and prose writings is worthy of serious study. This article is a study of the exilic writings of the especially important yet understudied poet Fang Xiaobiao (1618–?), who in the wake of the examination scandal of 1657 was exiled to Ningguta 寧古塔, a remote town close to the borders of then Chosŏn Korea. The author conducts close readings of a series of poems titled “Miscellaneous Poems on the Eastern Journey” (Dongzheng zayong), written by Fang on his journey to Ningguta. The author studies not the historicity and historization of the actual exile event per se but, rather, the literary, aesthetic, and psychological representations of the exilic condition, to address the following questions: How is the uncanny psychic condition of the exile embedded in, and therefore reflected by, the literary and aesthetic configurations of the texts? How does the liminality of the exilic world interact with the liminality of exilic language? How do we understand and describe this “inbetweenness” historically, philosophically, and literarily? From these perspectives the author situates and fathoms the figure and voice of the exile turned poet, or poet turned exile. We can also see from these perspectives that the exiles are bound to encounter the “other” in the foreign landscapes, in the cultural and linguistic differences, and no less in the humbling experiences of themselves and their body and in the troubled subjectivity of the self.

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Michaels, Jennifer E., and Helmut F. Pfanner. "Kulturelle Wechselbeziehungen im Exil: Exile across Cultures." German Studies Review 11, no. 1 (February 1988): 157. http://dx.doi.org/10.2307/1430866.

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Zabaleta, Marta Raquel. "Exile." Feminist Review 73, no. 1 (April 2003): 19–38. http://dx.doi.org/10.1057/palgrave.fr.9400072.

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Marta Raquel Zabaleta's autobiographical piece takes us through the trajectory of her exile as an Argentinian refugee, first in Glasgow and then in London. Forced to flee with her husband, a Chilean UN refugee, she describes the differences between the ways her husband and herself were treated by those in solidarity groups and other aid organizations and the particular difficulties faced by women refugees. She explores the isolating effects of having her professional identity and status erased as a refugee and of being relegated to the sole status of ‘wife’. Zabaleta also insists on the fundamental rights of refugees and asylum seekers to have both their histories and their desires for the future acknowledged by those in the host country.

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Rahimi, Atiq. "Writing Exile." Journal for Cultural Research 23, no. 2 (April 3, 2019): 215–19. http://dx.doi.org/10.1080/14797585.2019.1665899.

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Iglésias-Franch, Narcís. "The Space of Freedom in a Context of War, Exile and Endless Instability: A Sociolinguistic Approach to Autobiographical Narratives on Catalan Exile." Forum for Modern Language Studies 52, no. 3 (June 16, 2016): 346–61. http://dx.doi.org/10.1093/fmls/cqw028.

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Abstract In the recent numerous publications on the autobiographies of Catalan writers who went into exile in 1939, themes such as memory, identity crisis or travel have been studied in depth. In this article, I propose a sociolinguistic interpretation of a series of autobiographical works by exiled authors such as Xavier Benguerel, Lluís Ferran de Pol and Antoni Rovira i Virgili. According to the theoretical framework of sociolinguistic studies, autobiographical narratives can be analysed using three different approaches: first, the way authors narrate how ‘things’ are or were; second, how ‘things’ or events were experienced; and, finally, the ways in which ‘things’ or events are narrated. Language is not only historical data or an individual experience which authors narrate in their autobiographical narratives. This sociolinguistic approach to the autobiographical narratives of Catalan exiles shows the close link between language and identity, and between language and morality.

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Anderson, David Earle. "Joseph in Exile." Liturgy 12, no. 3 (January 1995): 30. http://dx.doi.org/10.1080/0458063x.1995.10392297.

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Hayes, Elizabeth. "Responding to Exile." Expository Times 118, no. 3 (December 2006): 112. http://dx.doi.org/10.1177/0014524606072688.

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Gideon, Jasmine. "Gendering activism, exile and wellbeing: Chilean exiles in the UK." Gender, Place & Culture 25, no. 2 (February 2018): 228–47. http://dx.doi.org/10.1080/0966369x.2018.1428534.

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Kim, Hyun Chul Paul. "‘The myth of the empty exile’: A Comparative Exploration into Ancient Biblical Exile and Modern Korean Exile." Journal for the Study of the Old Testament 45, no. 1 (August 24, 2020): 45–64. http://dx.doi.org/10.1177/0309089219875157.

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The objective of this study is to undertake a comparative examination of two exilic contexts—ancient Judah under the Neo-Babylonian Empire and modern Korea under the Japanese occupation. We will examine issues related to ‘population change’ and ‘economic impact’ in the context of the hegemony of the colonizing empire. First, we will review the recent scholarly debates concerning Judean history during the Babylonian exilic era. Next, we will examine the historical records and interpretative issues concerning modern Korea during the Japanese occupation era. Finally, the observations and interpretive implications that arise from this comparative study will be explored. This study will emphasize that many intangible factors point to a likelihood of turmoil and hardship for the majority of the people, both those living under occupation in Judah and those exiled to Babylon, despite the evidence indicating that life continued uninterrupted after the events of 587 BCE.

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Williams, Christian A. "SWAPO’s Struggle Children and Exile Home-Making: the Refugee Biography of Mawazo Nakadhilu." African Studies Review 63, no. 3 (September 2020): 593–615. http://dx.doi.org/10.1017/asr.2019.89.

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Abstract:Mawazo Nakadhilu is a former refugee born to a Namibian father and a Tanzanian mother near Kongwa, Tanzania, in 1972. Her biography illuminates how people have made homes in Southern African exile and post-exile contexts. Williams traces Mawazo’s story from her Tanzanian childhood through her forced removal to SWAPO’s Nyango camp to her “repatriation” to Namibia. In so doing, he highlights tensions that have not previously been addressed between exiled liberation movements and their members over family situations. Moreover, he stresses the value of biographical work focused on aspects of refugees’ lives that tend to be overlooked in nationalist discourse.

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Frechette, Ann. "Democracy and Democratization among Tibetans in Exile." Journal of Asian Studies 66, no. 1 (February 2007): 97–127. http://dx.doi.org/10.1017/s0021911807000022.

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This paper analyzes how democracy is conceptualized and operationalized among Tibetan exiles based on fieldwork conducted among Tibetans in Dharamsala during 1994 and in two settlements in Nepal throughout 1995. The Tibetan exiles are in a democratic transition, yet their transition resembles much more of a “muddling through” than a linear progression, as they struggle to interpret democratic values in the context of their own worldview and political circumstances. The Tibetan exiles' case can be interpreted as a new variation on the Asian democracy debate, with a focus on how authoritarian and popular choice interrelate in an actually existing democratic system. For the Tibetans, the issue is the place of the “enlightened mind” in modern forms of governance. The author finds that the exile context has both facilitated and limited the Tibetans' reform efforts.

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Jackson, Tommie L., and Abena P. A. Busia. "Testimonies of Exile." African Studies Review 36, no. 1 (April 1993): 143. http://dx.doi.org/10.2307/525518.

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Valis, Noël. "Nostalgia and exile." Journal of Spanish Cultural Studies 1, no. 2 (September 2000): 117–33. http://dx.doi.org/10.1080/713683446.

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Sagaster, Klaus. "Tibetans in exile." Visual Anthropology 1, no. 3 (October 1988): 335–39. http://dx.doi.org/10.1080/08949468.1988.9966489.

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Rohde, Achim, and Judit Takács. "Can gender studies be in exile?" Intersections 8, no. 4 (2022): 1–9. http://dx.doi.org/10.17356/ieejsp.v8i4.1112.

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Azevedo, Desirée, and Liliana Sanjurjo. "Between dictatorships and revolutions: narratives of Argentine and Brazilian exiles." Vibrant: Virtual Brazilian Anthropology 10, no. 2 (December 2013): 305–38. http://dx.doi.org/10.1590/s1809-43412013000200010.

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This article analyzes transnational migrations triggered by the dictatorships in Argentina (1976-1983) and Brazil (1964-1985), with attention to the representations associated to exile in these countries and in the Latin American context of the second half of the 20th century. The empirical data used are the memories narrated by Argentines who took exile in Brazil and by Brazilians exiled in Mozambique. By exploring the plurality of meanings that these authors attribute to their migratory experiences, we seek to understand how different political conjunctures in the countries of origin and destination implied varied forms of living and understanding exile. In a comparative perspective, the case studies also explore how the experience of exile was forged not only in relation to specific national and migratory contexts but also in relation to transnational social fields.

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MALIK, ABDUL. "The exile." Critical Quarterly 33, no. 4 (December 1991): 80. http://dx.doi.org/10.1111/j.1467-8705.1991.tb00984.x.

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Baksht, Dmitrii A. "Private letters of Siberian exiles about the ‘Turukhansk revolt’: 1908–1912." Herald of an archivist, no. 2 (2018): 508–21. http://dx.doi.org/10.28995/2073-0101-2018-2-508-521.

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The article studies the Turukhansk region as a territory with distinct climatic conditions and, consequently, with distinctive state management institutions and does so in the context of modernization processes of late 19th – early 20th century. This part of the Yenisei gubernia having become a region of mass exile after the First Russian Revolution of 1905–1907, its integration into a general system of management slowed down. Private letters of exiles are an important historical source, they reveal many aspects of the daily life of the persons under supervising in the inter-revolutionary period. The ‘Turukhansk revolt’ in the winter of 1908/09 revealed not only the ineffectiveness of exile as a penal measure, but also severel major problems of the region: archaic and scanty management institutions, lack of transport communication with southern uezds of the gubernia, underpopulation, and also gubernia and metropolitan officials’ ignorance of local affairs. The agencies of the Police Department of the Ministry of Internal Affairs expanded the practice of perlustration as involvement in the revolutionary movement grew. Siberian exiles had their correspondence routinely inspected, and yet in most cases they were inexperienced enough not to encrypt their messages. Surviving perlustration materials offer an ambivalent picture of the ‘Turukhansk revolt’: there were both approval and condemnation of the participants’ actions. The documents tell a tale of extreme cruelty of the punitive detachments even towards those who were not involved in the resistance. The subject of the Siberian exile of the early 20th century has research potential. There is virtually no scholarship on the exiles’ self-reflection concerning the ‘common violence’ of both anti-governmental groups and state punitive agencies. Diversification in political/party or social/class affiliation is not enough. The new materials have revealed a significant gap between several ‘streams’ of exiles: those banished to Siberia in midst of the First Russian Revolution differed from those exiled in 1910s. The article concludes that, having departed from the previous approach to studying the exile, ego-sources cease to be of lesser importance than other types of historical sources. Their subjectivity becomes an advantage for a high-quality text analysis.

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Hardy, Jeffrey S. "Chaos in Siberia." Sibirica 17, no. 2 (June 1, 2018): 94–113. http://dx.doi.org/10.3167/sib.2018.170207.

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This essay reviews new books by Sarah Badcock, Daniel Beer, and Andrew Gentes on Siberian exile in the long nineteenth century. Based on a wealth of memoirs and archival documents, all three studies shed new light on the aims, practices, and lived experience of exile, with Beer providing a broad overview and Gentes and Badcock focusing on specific episodes. Meticulously researched and well written, the books demonstrate the chaotic nature of exile, with corruption, violence, and the nature of the exiles themselves contributing to the system’s failures to achieve its often-conflicting goals. More context in terms of Siberian development and the Russian penal system and greater theoretical and comparative perspective would have further strengthened these important new books.

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Higton, Mike. "Criticism, obedience and exile." Theology 112, no. 869 (September 2009): 323–32. http://dx.doi.org/10.1177/0040571x0911200502.

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I use Edward Said's essays on secular and religious criticism to explore the apparent opposition between university education understood as unfettered criticism and theological education understood as faithfulness to a specific tradition. I ask where theological education actually fits on Said's map, and argue that, in fact, it straddles the opposition he draws, such that it can properly be described as both traditional and critical, as both religious and secular. In the process, I suggest that such religious and secular theological education could appropriately consist of a mixture of ‘obedience seeking understanding’, a certain kind of ecumenism, and scriptural reasoning.

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Woodhull, Winifred. "Exile." Yale French Studies, no. 82 (1993): 7. http://dx.doi.org/10.2307/2930209.

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Baskerville, E. J. "John Ponet in Exile: a Ponet Letter to John Bale." Journal of Ecclesiastical History 37, no. 3 (July 1986): 442–47. http://dx.doi.org/10.1017/s0022046900021497.

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Though the political ideas of JohnPonet, Edwardian bishop and Marian exile, continue to attract interest, the facts of Ponet's life and, especially, of his activities during his years of exile have excited no high degree of scholarly attention since the works of Christina Garrett and Winthrop S. Hudson. Yet one piece of evidence, unknown to both Garrett and Hudson, exists that tells us a few important things about his attitude toward and, particularly, his involvement in, the propaganda and polemical activities of Protestant exiles under Mary. The evidence in question is a letter from Ponet in Strasbourg to John Bale ‘at Frankfurt’; and since this document has appeared to date only in excerpts, it will be well to begin by offering a complete transcription of it.

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Hilbrenner, Anke. "Exile or Diaspora Studies?: On the Necessity of a Re-Evaluation of Exile." Ab Imperio 2008, no. 3 (2008): 477–81. http://dx.doi.org/10.1353/imp.2008.0030.

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Bleys, Rudi. "Homosexual Exile:." Journal of Homosexuality 25, no. 1-2 (November 17, 1993): 165–82. http://dx.doi.org/10.1300/j082v25n01_11.

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Nikulina, I. N., M. N. Potupchik, and K. S. Kaliyeva. "The Cultural and Educational Activities of the Political Exiles in Ust-Kamenogorsk (the 1880s — Early 20th Century): Some Aspects." Izvestiya of Altai State University, no. 6(128) (December 12, 2022): 32–36. http://dx.doi.org/10.14258/izvasu(2022)6-04.

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The Siberian political exile of the 19th — early 20th centuries is an interesting multifaceted topic with a significant number of issues that require a comprehensive in-depth study. Despite the extensive range of studies on the Siberian political exile history, for some questions a thorough careful research is needed. This work is focused on one of the aspects of the versatile activities of the political exiles — cultural and educational activities. The relevance of this topic is determined by the importance of further development of Russian-Kazakh relations, taking into account the historical experience of interaction between the political exiles and the local population, determining the contribution and significance of the cultural and educational activities of the exiles in the life of the region. The article aims to review the cultural and educational activity of the political exiles in Ust-Kamenogorsk in the 1880s — early 20th century and define its significance for the social development of the city and the region. Based on the available sources and literature, the work reflects the issues of the city cultural and educational institutions formation and the actual participation of the political exiles in it. New information on their biographies is added. Many Ust-Kamenogorsk secondary and vocational schools, museums and libraries were opened thanks to the cultural and educational activities of the political exiles who advocated for the elimination of illiteracy and the development of culture. Special courses were organized, the People's House was created. Undoubtedly, this showed exiled people’s pro-active approach to life aimed at spreading knowledge among the local population and the cultural development of the city and the region.

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Madagáin, Breandán Ó., and John L. Campbell. "Songs Remembered in Exile." Béaloideas 58 (1990): 227. http://dx.doi.org/10.2307/20522364.

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Ashkenazi, Ofer, and Daniel Wildmann. "Exile Photography: An Introduction." Leo Baeck Institute Year Book 64, no. 1 (2019): 3–4. http://dx.doi.org/10.1093/leobaeck/ybz013.

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Kristanto, Billy. "Exil und religiöse Identität in einigen Kantaten von Johann Sebastian Bach." European Journal of Theology 29, no. 2 (September 1, 2020): 201–20. http://dx.doi.org/10.5117/ejt2020.2.006.kris.

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Summary This article examines nine sacred cantatas by Johann Sebastian Bach which address the subject of exile and religious identity. The biblical or general theological background of the text of each selected cantata, as well as the way in which Bach set the text to music, is discussed. We can learn from Bach that, first, there should be a legitimate space to express fear and insecurity about the arrival of foreigners. Second, believers who are in exile can associate their Christian identity with the life of Jesus while inviting unbelievers to find their identity in Jesus. Third, both suffering and hospitality are true features of Christian discipleship. Fourth, Bach’s interpretation of exile as a divine punishment is not the final message. The motif of exile as punishment is transformed by a Christological interpretation. Finally, the end of exile can be celebrated. In exile, believers dare to hope and to believe; at the end of the exile, believers celebrate without forgetting their past suffering. Both testify to a sound religious identity.

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Lutzeler, Paul Michael, and Guy Stern. "Literarische Kultur im Exil. Literature and Culture in Exile." German Quarterly 71, no. 4 (1998): 412. http://dx.doi.org/10.2307/407749.

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BAGHDIANTZ McCABE, Ina. "An Armenian King in Exile." Revue des Études Arméniennes 27 (January 1, 2000): 321–28. http://dx.doi.org/10.2143/rea.27.0.563265.

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Alexander, Michael. "Exile and Alienation in America." American Jewish History 90, no. 2 (2002): 165–69. http://dx.doi.org/10.1353/ajh.2003.0021.

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Shatz, Marshall S., and Alice Wexler. "Wexler, "Emma Goldman in Exile"." Jewish Quarterly Review 83, no. 3/4 (January 1993): 458. http://dx.doi.org/10.2307/1455181.

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Lemański, Janusz. "Abraham versus Jacob." Collectanea Theologica 90, no. 5 (March 29, 2021): 65–81. http://dx.doi.org/10.21697/ct.2020.90.5.04.

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This article deals with the formation process of the traditions concerning the three patriarchs from the book of Genesis. It can already be stated that the traditions of Abraham, Isaac, and Jacob were initially formed independently of one other. The chronological priority should be assigned to the tradition of Jacob. It was originally combined with the tradition of Isaac (in Amos), and before the exile it constituted the earliest point of reference for the search of roots and identity. It was only towards the end of the exile that the particular time and situation resulted in the local, Judaean traditions of Abraham starting to play a greater role also in the theological aspect. Abraham became then not only a model of faith, and an example of behaviour for the exiles and the repatriates, but also the first link in the chain of the three patriarchs. Some motifs in the story of Abraham may have been at that time borrowed from the traditions of Isaac (cf. Gen 26).

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Bringel, Breno Marques, and Teresa Marques. "Sociologia política do exílio: ativismo transnacional, redes militantes e perfis de exilados / Political sociology of exile: transnational activism, networks, and exile profiles." Revista Brasileira de Sociologia - RBS 9, no. 21 (October 12, 2020): 155–80. http://dx.doi.org/10.20336/rbs.599.

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O presente artigo analisa o exílio político como um tipo específico de ativismo transnacional. Reivindica uma sociologia política do exílio sintonizada com as teorias dos movimentos sociais e argumenta que o exílio político promove amplas transformações na rotina militante do exilado e se produz a partir de padrões diferenciados. O principal objetivo é discutir perfis dos exilados, suas modalidades de ação política, e as características e as dinâmicas das redes transnacionais construídas. Para tal fim, dois casos são analisados: o dos “exilados de elite” pela ditadura militar brasileira no Uruguai e o dos “exilados populares” de camponeses paraguaios no Brasil. O fenômeno busca ser apreendido, assim, a partir de ângulos distintos, tanto no tocante ao tipo de exilado como à direcionalidade do fluxo. Metodologicamente, a análise se baseia principalmente em documentação histórica, fontes secundárias e entrevistas a militantes.Palavras-chave: exílio, ativismo transnacional, sociologia política, redes militantes, América Latina.***This article analyzes political exile as a specific type of international emigration and transnational activism. It claims for a political sociology of exile in dialogue with social movement studies and argues that political exile promotes wide transformations in the activist routine and is produced from different patterns. The main aim is to discuss profiles of exiles, their modalities of political action, and the characteristics and dynamics of their transnational networks. To this end, two cases are analyzed: that of “elite exiles” by the Brazilian military dictatorship in Uruguay and that of “popular exiles” of Paraguayan peasants in Brazil. Thus, this phenomenon seeks to be apprehended, through different angles, both with regard to the type of exile and the directionality of the flow. Methodologically, the analysis is based mainly on historical documentation, secondary sources and interviews with activists. Keywords: exile, transnational activism, political sociology, activist networks, Latin America.

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Coggins, Richard J. "The Exile History and Ideology." Expository Times 110, no. 12 (September 1999): 389–93. http://dx.doi.org/10.1177/001452469911001203.

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Saketopoulou, Avgi. "Diaspora, Exile, Colonization: Masculinity Dislocated." Studies in Gender and Sexuality 16, no. 4 (October 2, 2015): 278–84. http://dx.doi.org/10.1080/15240657.2015.1107452.

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Wolff, Peter H., and W. R. Smyser. "Refugees: Extended Exile." International Journal of African Historical Studies 21, no. 2 (1988): 373. http://dx.doi.org/10.2307/219973.

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Śliwiński, Błażej, and Beata Możejko. "Exile and Return?" East Central Europe 47, no. 1 (April 11, 2020): 29–38. http://dx.doi.org/10.30965/18763308-04701004.

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After the Teutonic Knights successfully broke through Gdańsk’s defenses on 12/13 November 1308, they set about massacring not only those knights who supported the rule of the margraves and Brandenburg, but also Gdańsk’s burghers. In 1310, Pope Clement v set up a special commission to investigate whether it was true that the Teutonic Knights had killed more than ten thousand people in Gdańsk. The Teutonic procurator, in response to allegations of slaughter, argued that Gdańsk was harboring thieves who were causing great damage to the Order. After the massacre, it was claimed that the burghers who survived were asked several times to expel the lawbreakers, and were threatened with the destruction of the town if they failed to do so. Fearing for their lives, the burghers handed over fifteen criminals to the Teutonic Knights, and left the town to go and live elsewhere, their abandoned houses falling into ruin. Though it is unknown what happened to the exiled burghers who survived the massacre in Gdańsk, it is likely that they took refuge in other German cities, possibly Lübeck. For over ten years historical records make no mention of life in Gdańsk or of its burghers, until 1327, when it is noted once again as a thriving city. There is little doubt that its favorable location—on the Baltic coast—ensured its revival. The resurrected city was founded next to the one destroyed in 1308.

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Debeljak, E. J. "THE STATIONARY EXILE." Common Knowledge 14, no. 2 (April 1, 2008): 332–48. http://dx.doi.org/10.1215/0961754x-2007-088.

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Marc’hadour, Germain. "Exile and Thomas More." Moreana 44 (Number 171-, no. 3-4 (September 2007): 34–54. http://dx.doi.org/10.3366/more.2007.44.3-4.6.

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In Christian parlance, using philosophical analogy, exile is a polyhedric term. More encountered it in both Testaments, with the nomadic life of the patriarchs, the exodus from Egypt, the deportation to Babylon, the persecution that created a diaspora of the Church from the very first century; also in the experience of many saints including archbishops of Canterbury, in England’s dynastic wars which forced successive sovereigns to seek refuge on the Continent; even in pagan antiquity. Anglican uniformity drove many members of More’s entourage to Flanders or France; under Edward VI and Elizabeth thousands of recusants chose self-exile, usually for life; those who did return were mostly young priests who knew their fate would be that of traitors. Exile for religion sake engendered even colleges and monasteries abroad: it produced two complete English bibles, one Protestant in Geneva, one Catholic at Reims and Douai, both good enough to influence that of King James. Akin to exile is our mortal condition as pilgrims on our way to the true home, which is heaven. More himself was never an exile proper, though he was repeatedly sent overseas for missions which made him nostalgic because he was a fond husband and father.

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Sederberg, Kathryn. "Andress, Reinhard, editor. Vorstufen des Exils/Early Stages of Exile." German Quarterly 94, no. 2 (April 2021): 273–75. http://dx.doi.org/10.1111/gequ.12188.

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Journal articles on the topic 'Exile Studies'

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