Diaspora in the context of "Yishuv"

A nation state, or nation-state, is a political entity in which the state (a centralized political organization ruling over a population within a territory) and the nation (a community based on a common identity) are broadly or ideally congruent. "Nation state" is a more precise concept than "country" or "state", since a country or a state does not need to have a predominant national or ethnic group.

A nation, sometimes used in the sense of a common ethnicity, may include a diaspora or refugees who live outside the nation-state; some dispersed nations (such as the Roma nation, for example) do not have a state where that ethnicity predominates. In a more general sense, a nation-state is simply a large, politically sovereign country or administrative territory. A nation-state may or may not be contrasted with:

Antiochian Greek Christians (also known as Rūm) are an ethnoreligious Eastern Christian group native to the Levant. The majority of its members identify as Arab, though some of the members reject the Arab label and instead identify as Greek. They are either members of the Greek Orthodox Church of Antioch or the Melkite Greek Catholic Church, and they have ancient roots in what is now Syria, Lebanon, Israel, Palestine, Jordan, the southern Turkish province of Hatay, which includes the city of Antakya (ancient Antioch—one of the holiest cities in Eastern Christianity). Many of their descendants now live in the global Near Eastern Christian diaspora. They primarily speak Levantine Arabic, with Maaloula near Damascus being one of the few places where a Western Aramaic dialect is still spoken.

The Northeast Caucasian languages, also called East Caucasian, Nakh-Daghestani or Vainakh-Daghestani, or sometimes Caspian languages (from the Caspian Sea, in contrast to Pontic languages for the Northwest Caucasian languages), is a family of languages spoken in the Russian republics of Dagestan, Chechnya and Ingushetia and in Northern Azerbaijan as well as in Georgia and diaspora populations in Western Europe and the Middle East. According to Glottolog, there are currently 36 Nakh-Dagestanian languages.

The Indo-European migrations are hypothesized migrations of peoples who spoke Proto-Indo-European (PIE) and the derived Indo-European languages, which took place from around 4000 to 1000 BCE, potentially explaining how these related languages came to be spoken across a large area of Eurasia, spanning from the Indian subcontinent and Iranian plateau to Atlantic Europe.

While these early languages and their speakers are prehistoric (lacking documentary evidence), a synthesis of linguistics, archaeology, anthropology and genetics has established the existence of Proto-Indo-European and the spread of its daughter dialects through migrations of large populations of its speakers, as well as the recruitment of new speakers through emulation of conquering elites. Comparative linguistics describes the similarities between various languages governed by laws of systematic change, which allow the reconstruction of ancestral speech (see Indo-European studies). Archaeology traces the spread of artifacts, habitations, and burial sites presumed to be created by speakers of Proto-Indo-European in several stages, from their hypothesized Proto-Indo-European homeland to their diaspora throughout Western Europe, Central Asian, and South Asia, with incursions into East Asia. Recent genetic research, including paleogenetics, has increasingly delineated the kinship groups involved in this movement.

Jerusalem during the Second Temple period describes the history of the city during the existence there of the Second Temple, from the return to Zion under Cyrus the Great (c. 538 BCE) to the siege and destruction of the city by Titus during the First Jewish–Roman War in 70 CE. During this period, which saw the region and city change hands several times, Jerusalem was the center of religious life for all Jews; even those who lived in the diaspora prayed towards Jerusalem on a daily basis and went there on pilgrimage during three annual religious festivals. Under Hasmonean and Herodian rule, Jerusalem served as a royal capital and the seat of all major national institutions. In Jerusalem, the Pharisees of Second Temple Judaism developed into the Tannaim and Judaism's post-Exilic religious identity as it continues today, and the Hebrew Bible was perhaps canonized, although exactly when this occurred remains disputed. It was also in Jerusalem during the later stages of this period that Christianity was born.

The 600 years of the Second Temple period can be divided into several periods, each with its own distinct political and social characteristics. The physical development of the city was greatly affected by the changing characteristics of each era, while at the same time influencing these periods themselves. The city's population was characterized by social stratification, both economic and religious, which grew more pronounced over the years. There existed in the city, for example, a clear distinction between a rich and cosmopolitan elite and the wider population wishing less influence in the nation's ways from the outside world. Social strata also encompassed different religious outlooks, each with its different emphasis: some reliant on the Temple priests, while the majority were led by traditional non-priestly families, emphasizing the world of Torah study and the development of law over the formal hierarchy established in the Temple.

National identity is a person's identity or sense of belonging to one or more states or one or more nations. It is the sense of "a nation as a cohesive whole, as represented by distinctive traditions, culture, and language".

National identity comprises both political and cultural elements. As a collective phenomenon, it can arise from the presence of "common points" in people's daily lives: national symbols, language, the nation's history, national consciousness, and cultural artifacts. Subjectively, it is a feeling one shares with a group of people about a nation, regardless of one's legal citizenship status. In psychological terms, it is defined as an "awareness of difference", a "feeling and recognition of 'we' and 'they'". National identity can incorporate the population, as well as diaspora, of multi-ethnic states and societies that have a shared sense of common identity. Hyphenated ethnicities are examples of the confluence of multiple ethnic and national identities within a single person or entity.

In linguistics, a stratum (Latin for 'layer') or strate is a historical layer of language that influences or is influenced by another language through contact. The notion of "strata" was first developed by the Italian linguist Graziadio Isaia Ascoli, and became known in the English-speaking world through the work of two different authors in 1932.

Both concepts apply to a situation where an intrusive language establishes itself in the territory of another, typically as the result of migration. Whether the superstratum case (the local language persists and the intrusive language disappears) or the substratum one (the local language disappears and the intrusive language persists) applies will normally only be evident after several generations, during which the intrusive language exists within a diaspora culture.

Bosniaks, often referred to as Bosnian Muslims, are a South Slavic ethnic group and nation native to Bosnia and Herzegovina. They share a common ancestry, culture, history and the Bosnian language; and traditionally and predominantly adhere to Sunni Islam. The Bosniaks constitute significant native communities in Serbia, Montenegro, Croatia and Kosovo as well. Largely due to displacement stemming from the Bosnian War and Genocide in the 1990s, they also form a significant diaspora with several Bosniak communities across Europe, the Americas and Oceania.

Bosniaks are typically characterised by their historic ties to the Bosnian historical region, adherence to Islam since the 15th and 16th centuries, and the Bosnian language. Bosniaks have also frequently been denoted Bosnian Muslims in the Anglosphere mainly owing to this having been the primary verbiage used in the media coverage of the Bosnian War during the 1990s. Bosniaks self-identified simply as Muslims in a national sense until 1993, when their leading political Party of Democratic Action adopted the term Bosniak. The earlier term, Bosnian Muslim, is considered problematic today when used as an ethnic descriptor rather than a religious one. Bosniaks may also often simply be referred to as Bosnians. However, this term is understood to denote all inhabitants of Bosnia and Herzegovina (regardless of ethnic identity) or apply to citizens of the country.