What do we call the migration of the Jews all over the world?

For generations, Jews across the globe have embraced a common, master narrative of Jewish migration in modern times that traces its origins to widespread acts of anti-Jewish violence, often referred to as pogroms, that propelled millions of Jews from the dark hinterlands of Eastern Europe into the warm, supportive embrace of their current, “Western” societies, ranging from the United States to Israel to Australia. In North America, Israel, and other new (or at the very least renewed) Jewish communities, definitive bastions of Jewish memory, society, and culture – like The National Museum of American Jewish History in Philadelphia and Beit Hatfutsot: The Museum of the Jewish People on Tel Aviv University's campus – tell and retell a widely-accepted narrative of Jewish migration in which Jews who flee violence and oppression in Eastern Europe are rescued, if not saved, by the very act of migration. In these, and innumerable other cases, Jewish migration in the modern era is repeatedly presented as a willful act of secular self-salvation. Mirroring and at times even bolstering the story of the biblical Exodus from ancient Egypt, these modern, secular versions of traditional Jewish accounts of slavery, flight, and redemption repeatedly serve as fundamental components of contemporary Jewish society, culture, and self.

In response to the prevailing influence of these and related myths of Jewish crisis, flight, and rescue, scholars as definitive as Salo Baron have long argued that the predominance of the so-called lachrymose conception of Jewish history ultimately warps popular and academic conceptions of both the Jewish past and present. As Baron noted in a retrospective essay first published in 1963: “[ … ] an overemphasis on Jewish sufferings distorted the total picture of the Jewish historic evolution and, at the same time, badly served a generation which had become impatient with the nightmare of endless persecutions and massacres.”1 Despite these and related attempts to revise the lachrymose conception of Jewish history as well as the large-scale social, political, and economic changes that have changed the very face of Jewish society over the past century and a half, the traditional historical paradigm of persecution, flight, and refuge continues to shape popular and even scholarly accounts of Jewish migration and history in modern times.2 The continued salience of this master narrative touches upon several key methodological questions in the study of Jewish migration and history. The first issue that the prominent place of anti-Jewish persecution and violence raises is the problematic, long-debated place of antisemitism as both a defining characteristic and driving force in the long course of Jewish history.3 A second issue related to the prominent place of anti-Jewish violence in popular and academic interpretations of Jewish history, in particular, and of European history, in general, is a parallel tendency to view the vast terrain of Eastern Europe as an area pre-destined to, if not defined by, inter-ethnic tensions, hatred, and violence.4 Lastly, the persecution, flight, and rescue narrative of Jewish migration and history very often ends up bolstering triumphalist views of the Jewish present, whether they be embraced and touted in New York, Tel Aviv, or Toronto.

before there were tanks, machine guns, windmills, and solar panels, the first civilizations emerged that create the history of humanity which provided the larger context for western civilization. uses of weaponry and technology were used very differently in the ancient civilizations than they are today. relating back to the times of the ancient mesopotamian civilization, technology kept advancing throughout the ancient egyptian civilization into the ancient greek civilization, and then finally the ancient roman civilization. as techniques and strategies were past down from civilization to civilization, each shared its own similarities, as well as varied differences. one trait they had in common was to commit violence and economically overpower one another. technology has ultimately advanced due to the knowledge transferred from generation to generation. uses of sophisticated weaponry and devices have created more opportunity for warfare and improvement in the work place. ancient civilizations became more powerful due to the advancements of technology. technology did not only create the use of violence, but it also the economies grow and become stronger, because production of trading goods rose like never before. the rivers, such as the nile, tigris, and euphrates all flourished, as well as destructed civilizations. each civilization had different uses for these rivers, however, some benefited more than others. when analyzing ancient civilizations, there   are things you must understand

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answer: a

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stocks and bonds are the two main classes of assets investors use in their portfolios. stocks offer an ownership stake in a company, while bonds are akin to loans made to a company (a corporate bond) or other organization (like the u.s. treasury). in general, stocks are considered riskier and more volatile than bonds.

savings accounts are just money in a bank- they are insured by the fdic for up to 250,000.   very little risk

the average mutual fund holds hundreds of different securities, which means mutual fund shareholders gain important diversification at a low price. which means if one stock or bond drops it will have very little affect on the mutual fund - again very little risk