rose.” Young, 2005: 24. Young uses Geranium rose as an example to explain that hybridity mixes two things that vanish the clear cross-cut of them. Bhabha
himself in his book, The Location of Culture said that the third space is the precondition of cultural difference; the social contradiction and antagonism
Bhabha 1994: 34. This idea of the third space was then explained as the “in
between ” of a culture. Here is the space where the cultural meaning can be found.
This shows that there is no original meaning or cultural “purity” here Bhabha,
1994: 38. Elleke Boehmer in his book, Colonial and Postcolonial Literature 2
nd
Edition also said that to get to the process of hybridity needs the process of mimicry to be the same as the new identity they live by Boehmer, 2005: 16.
C. Review of Related Backgrounds
Review on the History of Jewish Society
In order to easily understand the problems in this research, the writer provides it with some related background. This part contains history of the Jewish
people living under the imperial rule. After being free from the conquest of Egypt, in 13
th
until 12
th
centuries BCE, the Jews then went to Canaan. They settled a place which is now called as Palestine. In 1020 they established the Jewish
monarchy with Saul as their first king. This period is also called the “First
Temple ” period as this is the first time they can afford building the temple that
they really want as the centre of their nation and religion. However, this empire and its temple then ended in 587 when the time they got conquered by Babylonian
Empire.
1. The Jews under Babylonian Rule
In 587 BC the Davidic kingdom felt under the Babylonian rule. The Babylonians conquered Jerusalem. Nebuchadnezzar, the king of Babylonia, took
many Jerusalem people to Babylonia. This event was known as the “exile”.
Harper, in his journal, “The Jews in Babylon” says that the Babylonian exile is the most pathetic experience the Jews ever had Harper, 1899:104. Lester L. Grabbe,
in Introduction to Second Temple Judaism, also says that those who were deported were the royal family, the wealthy people, those who have special status
and had special professional skills in the society Grabbe, 2010: 2. Barton added that Babylonian Empire made two deportations. The first was in 598 and the
second was in 586 including the priests Barton, 1911: 369.
a. The Jews in Captivity
During the exilic period, the captivated Jews spent their days in mourning. They were separated from their holy temple, a place that united them as one
nation. They also were afraid of being forced to leave Jehovah, their national God, to worship other God. In other hand, those who were left are the
“bulk” of the society. It was hard at first for this left-behind society to govern their selves as the
leading group of the society had been taken away. However, they still struggled to be able to do that. Both these groups of Israelites, however, struggled to defend
their identity as Jewish nation. Harper says that those who lived in the captivity were amazingly convinced by Jeremiah in order to strengthen their faith to
Jehovah Harper, 1899:108. This argument is supported by Barton. Concerning their sorrow of being separated from their holy temple, Jeremiah said that faith
was not the matter of outside material. Rather, it was a matter of “inward
attitude ”. Hence, Jeremiah established a “new theology” Barton, 1911: 370. This
new concepts, according to Harper, conceived the ideas that the exile was Jehovah‟s plan which meant that it happened to them because of their
disobedience to His will. Babylonia and her gods were Jehovah‟s instruments in order to punish Israelites and testify their faith. This idea then consequently
brought a meaning that Jehovah, Jewish national God, was very great God that he could even make a great nation like Babylonia and her gods to be his instruments
who followed all what he wanted Harper, 1899: 109. The “left behind” one,
according to Latuvus, began to start a new society and make new army. Then, they dared rebel against Babylonian army though failed and caused more
destruction, even to their temple Sugirtharajah, 2006: 188. Both of these struggles of people showed their strong conviction of being
one nation and defended their religion and temple as their identity which united them. The destruction of the temple at first burdened them so much. However,
they still kept their faith and with the permission of Darius the King, later in the time of Persian rule, they could build it again.
2. The Jews under Persian Rule
Davidic kingdom fell in 587 BC by Babylon. Years after that, King Cyrus from Persia succeeded to overthrow Babylon and took control over the Jews.
Marry Smallwood on her book with the title The Jews under Roman Rule: From Pompey to Diocletian mentioned that in 538, the Persian Empire took control over
the Jews Smallwood, 1976: 1. The Jews in captivity were taken back to their homeland and rebuilt the temple of Salomon which was first destroyed. According
to Josephus, Cyrus was prophesied to be the king of the Jews and that by his grateful, the Jews could build the temple again Josephus, 2006: L.11, C.1.
Some scholars say that this period was the most fertile period of Jewish literature. Torah was composed during this era but without any understanding of
where and by whom it was spread. During this era also, most of the Jewish literature and tradition were edited by the power of the empire. In the bible, the
books that mostly described this era were Ezra and Nehemiah Grabbe, 2010: 3. In this era, Torah was embedded to the imperial authorization.
3. The Jews under Greek Rule
Two hundred years letter, Persian Empire was defeated by Greek Empire under the control of Alexander the Great Smallwood: 1976: 19. Darius III, king
of Persia failed to stop him at Issus. Hence, his armies submitted to Alexander Grabbe, 2010: 5. Grabbe adds that Alexander actually wanted to destroy
Jerusalem. However, he “prostrated” himself before the high priest there. This
was what made historians of Alexander curious about that Grabbe, 2010: 5. Alexander the Great was the pupil of Aristotle at the age of 16. He was the most
influential person at that time as he was eager to widespread his control over the ancient world Palmer, 2002: 1.
