From Gutenberg to Google: Five Jewish Diasporic Auto/Biographies

I have chosen to begin with an analysis of Megillat/Book of Esther because of its chronological placement as well as its status in Jewish tradition as the prototype of diasporic auto/biography. Briefly, it relates the story of a covertly Jewish queen who makes the decision to risk her life in order to save her people from genocide. (Professor Patricia K. Tull takes credit for the expression, the “Esther moment” to describe Esther’s choice to commit to her life-changing Jewish self-identification, with all its inherent risks.) Determination and recognition of the danger she faces are reflected in Esther’s comment, “If I perish, I perish.”
Postcolonial theory is a prism through which to view the ancient story and ultimately relate its elements, particularly “the Esther moment,” to the diasporic auto/biographical narratives included in the dissertation. Robin Cohen’s explanation of the concept of victim diaspora will be contrasted with the Kabbalistic interpretation of diaspora as the divinely orchestrated means to mend the world. The teachings of the Ari, 16th century Kabbalist Rabbi Isaac Luria, as well as 20th and 21st century essays illuminate the discussion of the mystical myths and legends which offer a positive interpretation to several millennia of Jewish exile.
A general overview of the genre of autobiography/life narrative includes 20th and 21st century theorists, i.e., Philippe Lejeune, Sidonie Smith, Julia Watson and others, who address specific issues related to modern technology’s role in creating life narratives. The journey extends from parchment scrolls through printing press book production to filmic representations.
Though thousands of years separate Book of/Megillat Esther from the interviews, they are unified by significant commonalities. The dissertation will focus on some facsimile of an “Esther moment,” where a Jewish calling spoke to participants and altered the course of their lives.
Accessible for viewing online, each narrative is informed by a review of the family’s earlier diasporic journey. Diasporic synergies for each narrative will demonstrate a confirmation of the hypothesis. Connecting to one’s Jewish roots can be viewed as reparation of a rupture, a cultural diasporic journey to reach, if not the physical point of origin, a spiritual homecoming.