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exile (someone) from (some place)

To banish someone from some place, often as retribution. The official decree exiled him from France for crimes against the country.
See also: exile

exile (someone) from (some place) to (some place)

To banish someone from one place to another, often as retribution. The official decree exiled him from France to his native country.
See also: exile, to

exile (someone) to (some place)

To banish someone from one place to another, often as retribution. The official decree exiled him to his native country.
See also: exile, to
Farlex Dictionary of Idioms. © 2015 Farlex, Inc, all rights reserved.


someone (from something) (to something) to force someone to leave something or some place and go to something or some place, often as a punishment for political reasons. The government exiled him from his hometown to an island off the coast of South America. They exiled Gerald to another country.
McGraw-Hill Dictionary of American Idioms and Phrasal Verbs. © 2002 by The McGraw-Hill Companies, Inc.
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References in periodicals archive ?
Probably the least successful parts of the book are when the authors try to argue eternal questions: that mutual aid is 'better' than evolution, or that exilic life is not inherently sexist.
Because of the necessarily ad hoc nature of exilic vigils, he is hesitant to describe in overly concrete terms what shape a binational political formation might take.
A key feature of this condition for "exilic artists and intellectuals" is "cultural in-betweenness" which generates a hybrid self that in turn produces hybrid texts (20).
There is a touch of the tradition of exploration which is a common motif in the nineteenth and late-twentieth centuries in West African Anglophone exilic literature.
Jewish were "exilic" things like religion, tradition and useless stuff like that.
By reference to the three works mentioned above this paper aims to answer three questions: First that in the face of global migration and the formation of multi- lingual multi-racial and multi-cultural societies in the west to what extent the harmonizing of different cultures can be realistically achieved without compromise or surrender on the part of the host or migrant communities Second what is the place and role of the creative writer with his roots located in one culture and his mind nurtured in another as is the case of some Pakistani diasporic writers living in the West And third how the events of September-11 have become a cut-off point to distinguish between the old/classical exile and the reformulations in the exilic perspectives of the Muslim migrants in particular
There are those who will challenge this perspective on the grounds that the exilic and particularly the post-exilic redactors reflected a variety of dispositions toward Torah, ranging all the way from rigid imposition of it to thoroughly ignoring it.
For example, he begins at the beginning of the Israelite story, as crafted in the exilic redaction, with the separation of Abraham from Lot.
Alain Epp Weaver's States of Exile argues for a political theology that understands diaspora and return as necessary and interlocking aspects of a Christian exilic witness.
D'Addario adapts Edward Said's post-colonial concept of exile to assert that the nostalgic turn to the past that characterizes so much of exilic writing was a response to the memory of their lost world, but importantly, it also served a "polemical or public purpose" (11) to reconfigure the exile as central to their homeland's current condition--"the saving remnant of an English nation hopelessly led astray" (11).
In Cuban Catholics in the United States, Gerald Poyo offers a richly detailed account of Catholic Cubans' experiences in Cuba and in the United States, and the ways in which their faith commitments and longing for la patria informed their exilic and diasporic realities.
Although I suspect some readers will be bothered by D'Addario's decision not to provide a concrete definition or employ a preexisting model of the experience of exile, I found his approach of drawing on twenty- and twenty-first-century articulations of the exilic experience to be an effective, flexible, and eloquent way of communicating the specific components of the experience without reducing it to a single, monolithic construct.
They thus tend to undermine, in fact, what they acknowledge rhetorically--that the exilic Said rejects identity politics whether this politics is Western or Palestinian or Arabic--and thus to deflect attention away from what I take to be Said's major and abiding legacy to the intellectual life of our fraught global age: his undeviating commitment, utterly dependent on the rejection of the violence-producing metaphysical principle that identity is the condition for the possibility of difference, of the "whole consort [of humanity] dancing together contrapuntally."