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Home > Secteur-English > General > Yiddish in Africa as the ability of Jewish cultures to spill over (...)

Yiddish in Africa as the ability of Jewish cultures to spill over borders.

The Yiddish culture in Africa is primarily a construction of the cultural link with the Western Jews.
For starters, the Yiddish culture in Africa testify to the constant interaction between Western Jews and African Jews.

Today, the use of the notion of Yiddish culture is like a company that seeks dialogue spaces
and consensus and finally aspires to renew the social fabric torn by the uncontrolled development of diasporic logic.
The philosophical notion of Yiddish characterizes the relationship between the Jewish subject and the surrounding world can fix "the transitory, the fugitive, the contingent," but who remembers what founds the nature of the social bond : a transcendence and symbolic layout .
Jewish concept of interaction raises the question of the relationship between Judaism and the world they build.
If this concept can inform and guide social practices, which, in many areas, claim it, to bring out the Jewish identity dimension.

In-between the intention of the action and its implementation in the margin between the commencement and completion, in the tension between the before and after, in the emptiness of things that are not and most of those are still in the gap between self and the world are inserted action and human history.
All these themes forge the issue of Jewish Socius and its formatting.
The direction in which our time is said to be particularly careful, is not setting a goal of a cause or idea. His quest can not identify with the search for a predetermined principle : it is about a demanding construction conditions of living together. Interpersonal relationships - short reports - are the place of assertiveness in relation to each other ; but as Levinas writes, "long reports make us walk together."

The concept of Yiddish culture in Africa should be seen in the report layout between a horizontal axis, that of interpersonal relationships, and a vertical axis, that of a transcendental sense that guides long reports. This means that Yiddish as the social project can not simply forge links ephemeral, it must also participate in the production of meaning which commits African society.

Cultural Yiddish in Africa pass through the subject’s relation to others through a "word" that commits it, because it makes it sensitive to a world of shared references. The meaning is no longer conceived as a programmatic statement, developed outside common experience, but as the result of the intersubjective relationship, that is to say, a relationship that is manifested in the confrontation and exchange between subjectivities.

Naturally, Yiddish survival, its ability to adapt to places and environments, as well as his phenomenal creativity, must be finally credited to his spokesman, Ashkenazi.

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