Dialectics of Diaspora Space: a Study of Contemporary, Diasporic, South Asian Fiction

In light of these continuing debates concerning immigration, national identity and belonging, re-examinations of immigrant and ethnic communities, often referred to as ‘diaspora,’ have become increasingly popular and prudent. Khachig Tololian, editor of Diaspora magazine, calls diaspora “exemplary communities of the transnational moment.”5 In an increasingly globalized world, where labor, capital, and resources are passed fluidly from continent to continent, diaspora are created by relocation or displacement of immigrant workers and their descendents.6 For these unskilled, immigrant laborers, middle class immigrants, and the children of both groups, adaptation to the culture, society, and life in a new ‘host’ country can be difficult, to say the least. So, in response to a new cultural landscape and a tenuous sense belonging, as well as to maintain a connection with a shared past, citizens of the world’s numerous diaspora replicate linguistic, cultural, and social norms, creating their own “cultural space[s]” that mirror and often replace a past relationship to their land of origin, or ‘home’.

Opening the Windows of the Church to the World: The Creation of Nostra Aetate and Its Impact on the Christian-Jewish relationship

It is important to assert that this study is not a work to inflict guilt on the Catholics or Catholicism for their silence and indifference during the Holocaust. Instead, this study is about the process of moving on from the Catholic Church's past to where the Jewish community's theological existence was finally recognized and the Jewish people were no longer seen as the Others who killed Christ. This was, achieved through a church declaration titled Nostra Aetate (In Our Time). This study records the journey traversed by this declaration, the insurmountable odds it faced in its creation until its promulgation and the impact it has on the Jewish-Christian relationship.

Scriptural Archeology: Excavating the Presence of Women in the Torah

Women's roles in religious history have been traditionally described in terms of their relation and value to men. The normative religious texts provide an androcentric perspective on the gender relationships within the early community, the growth of Judaism in "Jacob's House" and the monotheistic worship of God. Yet these literary representations omit an entire half of the experience of the Jewish community: the perspective and participation of women. As Judith Plaskow argues extensively in Standing Again at Sinai, women are defined not in her own terms or in her own voice, but by her relationship and value to men through the androcentric vocabulary of the Torah. This statement is textually illustrated by the authorial and editorial presentation of women and their place in ancient Israelite society in the Torah. As Judaism grew increasingly androcentric in its leadership, women were increasingly reduced to marginal figures in the community by authorial and editorial revisions. Yet the participation of women of ancient Israel is not lost. Instead, the presence of women is buried beneath the androcentric presentation of the early Judaic community, waiting to be excavated by historical and scriptural examination. The retelling of the past is influenced by the present; memory is not static but takes on different shapes depending on the focus of concentration. However, tradition greatly influences the interpretation of religious history as well. In the book of Genesis, the literature emphasizes the divine appointment of male figures such as Abraham the father of the covenant and Jacob who is renamed and claimed by God as "Israel," placing them at the center of Jewish history. As a result, the other figures in these biblical narratives are described in relation to the patriarchs, those male bearers of the covenant, by their service or their value to him. Women are at the bottom of this hierarchy. Although female figures of exceptional quality are noted in later chronicles, such as Ruth, Deborah and Miriam, it is the very nature of their exception that highlights the androcentric editorial focus of the Torah. I agree with Peggy Day, whose own scriptural examination in Gender and Difference in Ancient Israel, makes the important distinction between the literary representation and the reality of ancient Israelite culture: they are not coextensive nor equivalent. Although the text represents the culture of ancient Israel as male dominated from the time of Abraham, this presentation omits the perspective of half of the population-the women. By beginning at the point of realization that women did exist and were active in their culture, and placing aside the androcentric perspective of the text and its editors, the reality of women's place in ancient Israel may be determined. Through this new perspective, the women of the Torah will emerge as the archetypes of strength, leadership and spiritual insight to provide Jewish women of the present with female, ancestral role models and a foundation for their gender's heritage, a more complete understanding of the partial record of Jewish history recorded in the Torah. Those stories that appear as the exception of women's presence will unveil an exceptional presence. As Tamar Frankiel eloquently states in The Voice of Sarah, "the women we call our 'Mothers'-Sarah, Rivkah (Rebekah), Rachel, and Leah-are not merely mothers, any more than the 'Fathers'-Abraham, Isaac and Jacob-are merely fathers "(Frankiel 5).

Sacks, Arlyne, interviewed by Margo Derecktor on January 9th, 2010: Audio

Some of the themes discussed are: • Colby—student life (page 2) • Colby—Greek life (3, 8) • Colby—student interaction with Waterville Jews (5, 12) • Holidays (6, 9, 12) • Marriage (6) • Colby—Jewish students from away (8) • Levine’s Store (9) • Food (10) • Occupation—woolen mills (11) • Occupation— real estate development (11) • Jewish education (12, 15) • Yiddish (13)

Rosenthal, Bob, interviewed by Becky Muller on January 17, 2009: Audio

Some of the themes discussed are: • Civic engagement (2) • The Levine family (2) • High school—private (3) • Colby (4) • Colby—student interaction with Waterville Jews (5) • Dating (6, 7, 18-20) • Life in Waterville (8, 10) • Life in Waterville—movies (12-13) • Colby—Greek life (9) • Colby—administration (9-10) • Occupation—real estate development (10-12, 13, 17) • Camp—Arcadia (13-14) • Military service (16) • Civic engagement (22) • Jewish education (23) • Holidays (23-24)

Rosenthal, Bob, interviewed by Becky Muller on January 17, 2009: Audio Part Two

Some of the themes discussed are: • Civic engagement (2) • The Levine family (2) • High school—private (3) • Colby (4) • Colby—student interaction with Waterville Jews (5) • Dating (6, 7, 18-20) • Life in Waterville (8, 10) • Life in Waterville—movies (12-13) • Colby—Greek life (9) • Colby—administration (9-10) • Occupation—real estate development (10-12, 13, 17) • Camp—Arcadia (13-14) • Military service (16) • Civic engagement (22) • Jewish education (23) • Holidays (23-24)

Shiro, Burt and Phyllis, interviewed by Sam Levine on January 17, 2010: Audio Recording

Some of the themes discussed are: • Occupation—store, The Jefferson Hotel (2, 4-6, 11, 17-18) • Food (2) • Colby—Greek life (3, 7) • Military service (3-4) • Bar Mitzvah (6, 12) • Life in Waterville—Circus (6) • Anti-semitism (10-12) • Occupation—law (8-9) • Occupation—legislature (14) • Jewish education (12) • Synagogue (13) • Civic engagement—United Way (15) • Civic engagement (26-28) • Camp—Modin (18) • College—attendance (19) • Colby—football (20-21, 23, 30)

Friedman, Irene, interviewed by Nicole Mitchell on January 16, 2010: Transcript

Some themes discussed are: • Military service—(1) • Occupation—retail (2) • Occupation—Stride Rite Shoes (10) • Occupation—law (11-12) • Life in Augusta—grandparents (2) • Life in Augusta—childhood (3) • Interfaith interaction (5) • Yiddish (4) • Jewish education (5, 8, 10) • Synagogue (5) • Holidays—Christmas (5-6) • Holidays—Passover/Sukkot (6) • Dating— interfaith marriage (7-8) • Jewish Identity (5, 9-10)

Brody, Judy, interviewed by Jena Hershkowitz on January 19, 2010: Audio Recording

Some themes discussed are: • Jewish education—Hebrew tutor/Hebrew school(1) • Jewish education—Sunday School(10) • Jewish education—parents (12) • Holidays (1-2) • Civic engagement (1, 5) • Civic engagement—B’nai B’rith and Hadassah (2) • Food—kosher (2) • Colby—Greek life (3-4) • Occupation—law (4) • Dating—marriage (5) • Dating—at Colby (8) • Dating—interfaith marriage (9) • Live in Waterville—attractions (6) • Live in Waterville—school (9) • Colby—Hillel (6) • Colby—classes (6) • Colby—campus life (7-8, 12-13) • Synagogue (11)

Sacks, Arlyne, interviewed by Margo Derecktor on January 9th, 2010: Transcript

Some of the themes discussed are: • Colby—student life (page 2) • Colby—Greek life (3, 8) • Colby—student interaction with Waterville Jews (5, 12) • Holidays (6, 9, 12) • Marriage (6) • Colby—Jewish students from away (8) • Levine’s Store (9) • Food (10) • Occupation—woolen mills (11) • Occupation— real estate development (11) • Jewish education (12, 15) • Yiddish (13)

Rosenthal, Bob, interviewed by Becky Muller on January 17, 2009: Transcript

Some of the themes discussed are: • Civic engagement (2) • The Levine family (2) • High school—private (3) • Colby (4) • Colby—student interaction with Waterville Jews (5) • Dating (6, 7, 18-20) • Life in Waterville (8, 10) • Life in Waterville—movies (12-13) • Colby—Greek life (9) • Colby—administration (9-10) • Occupation—real estate development (10-12, 13, 17) • Camp—Arcadia (13-14) • Military service (16) • Civic engagement (22) • Jewish education (23) • Holidays (23-24)

Slosberg, Ken, interviewed by Nicole Mitchell on January 19, 2010: Transcript

Some themes discussed are: • Jewish identity—prayer (1, 3) • Jewish identity—modern changes (3) • Jewish education—Hebrew/Sunday School (1, 4, 5) • Food—family picnics (2) • Food—favorites (13) • Food—kosher (14) • Occupation—store/tailoring (2) • Occupation—law (8-9) • Occupation—legislature (8-9) • Education—Bowdoin (8) • Education—Harvard Law (8) • Marriage—parents (9-10) • Intermarriage (11) • Social life—Center Youth (11) • Dating—non-Jews (12)

Shiro, Burt, and Phyllis, interviewed by Sam Levine on January 17, 2010: Transcript

Some of the themes discussed are: • Occupation—store, The Jefferson Hotel (2, 4-6, 11, 17-18) • Food (2) • Colby—Greek life (3, 7) • Military service (3-4) • Bar Mitzvah (6, 12) • Life in Waterville—Circus (6) • Anti-semitism (10-12) • Occupation—law (8-9) • Occupation—legislature (14) • Jewish education (12) • Synagogue (13) • Civic engagement—United Way (15) • Civic engagement (26-28) • Camp—Modin (18) • College—attendance (19) • Colby—football (20-21, 23, 30)

Levine Family Reunion Members, interviewed by Wendy Miller in September 2009: Transcript

The Levine family held an extensive reunion during the Summer of 2009 during which 29 DVDs of raw material were recorded for use in the creation of a Levine family mini-documentary. Many of these DVDs contain oral history interviews conducted by Wendy Miller, one of the organizers of the reunion. Although these interviews were not designed for historical research, they contain valuable historical information. Some of the family members interviewed include: Ben Arnon (4/5), Marjorie, Stephen, and Michael Kaplan (8), Glenyce Miller Kaplan (starts in 15, continues in 9; separate interview in 13), Burt, Phyllis, and Louis Shiro (9) [Burt Shiro also in 26/27], Myrt and Gordon Wolman (9), Ted and Billy Alfond (10), Barbara and Joan Alfond (10), Susan and Peter Alfond (10), Alice Emory [caregiver for Bibby] (11), Eric Bloom and Stu Cushner (11), Saralee Kaplan Bloom (11), Sarah Miller Arnon (12), Kayla and Jenna Cushner (12), Josh Soros and Eliana Miller-Kaplan (12), Sarah, Wendy, and Julie Miller (starts in 12, continues in 14), Bill Shutzer (13), Maschia and Glicka Kaplan, Sharon Kushner, Dan Hood (13), Gene, Alex, Kate Cohen (14), Ben, Jeremy, Joselyn Arnon (14), Wendy and Julie Miller at the store (15), and Eric Bloom (15).