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Articoli di riviste sul tema "Religious communities – Juvenile fiction"
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CORDRY, BENJAMIN S. "A critique of religious fictionalism". Religious Studies 46, n. 1 (20 gennaio 2010): 77–89. http://dx.doi.org/10.1017/s0034412509990291.
Testo completoAbstract (sommario):
AbstractAndrew Eshleman has argued that atheists can believe in God by being fully engaged members of religious communities and using religious discourse in a non-realist way. He calls this position ‘fictionalism’ because the atheist takes up religion as a useful fiction. In this paper I critique fictionalism along two lines: that it is problematic to successfully be a fictionalist and that fictionalism is unjustified. Reflection on fictionalism will point to some wider problems with religious anti-realism.
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Cunneen, Chris. "Community Conferencing and the Fiction of Indigenous Control". Australian & New Zealand Journal of Criminology 30, n. 3 (dicembre 1997): 292–311. http://dx.doi.org/10.1177/000486589703000306.
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The paper analyses the use of community conferencing for young people in various jurisdictions in Australia in the light of its impact in Indigenous communities. It argues that the manner in which these programs have been introduced has ignored Aboriginal rights to self-determination and has grossly simplified Indigenous mechanisms for resolving conflicts. In most jurisdictions, community conferencing has reinforced the role of state police and done little to ensure greater control over police discretionary decision-making. The changes have also been introduced in the context of more punitive law and order policies, including mandatory minimum imprisonment terms and repeat offender legislation for juveniles. The end result is likely to be greater bifurcation of the juvenile justice system along racialised boundaries, with Indigenous youth receiving more punitive outcomes.
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Dr Anupam Soni. "Parsi Consciousness in Rohinton Mistry’s Fiction". Creative Launcher 5, n. 6 (28 febbraio 2021): 223–28. http://dx.doi.org/10.53032/tcl.2021.5.6.31.
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Rohinton Mistry is one of the most celebrated new wave fiction writers of Indian writing in English. Mistry is a well-known name for his heritage fiction and Parsi consciousness. As being a Parsi, Mistry seems to be more concerned with his community and its diminishing numbers like their symbol bird vultures. Parsi is one of the most educated communities all around the world and famous for their sense of charities yet with each passing year this one of the oldest religious communities is facing the threat of extinction; and this threat put each and every Parsi writers on their toes to preserve their culture through their writings, and the fiction of Rohinton Mistry is also no exception to this thought. Mistry tried his level best to put Parsi life as it is with their core consciousness and dilemmas on paper.
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Piper, Kevin. "A Faithful Account: Postsecular History and Agape in the Devout Catholic Fiction of Dena Hunt". Christianity & Literature 69, n. 4 (dicembre 2020): 511–28. http://dx.doi.org/10.1353/chy.2020.0064.
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Abstract: The article examines the contribution of contemporary devout Catholic fiction to postsecular conversations around the mediation of religious experience by secular history with specific attention to a novel not yet discussed within literary studies: Dena Hunt's Treason , a work of historical fiction about Catholic suppression in Elizabethan England. The article argues that (1) Treason analyzes early formations of secular institutions and narratives within Elizabethan England as co-opting Christian expressions of agapeic love, and (2) responds to that co-optation by engaging in a historical method of constructing narratives rooted in instances of self-denying affection and devotion found within religious communities.
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Ayaydın Cebe, Günil Özlem. "To Translate or Not to Translate? 19th Century Ottoman Communities and Fiction". Die Welt des Islams 56, n. 2 (18 agosto 2016): 187–222. http://dx.doi.org/10.1163/15700607-00562p03.
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In the 19th century, Turcophone communities of the Ottoman Empire displayed a keen interest in European fiction. This study questions whether translating European works was simply linguistic substitution or rather had intrinsic dimensions such as cultural appropriation. It also investigates the reciprocity of literary production, and offers some observations on how translation influences and inspires “the making of literature”. The methods used are mainly based on statistical interpretation of bibliographic data and comparative sociological analysis. Turkish works printed in Arabic, Armenian and Greek alphabets are the objects of investigation. The findings demonstrate that translation in the Ottoman mind is actually an active literary appropriation primarily due to differences in the criterion of “modern fiction” from European standards where the differences are exaggerated by the Ottoman notion of translation, lending the translator liberating space and opportunity to interfere with the original text. Moreover, the intermingling between the oral and print cultures that obscures the definition of literary genres adds another level of complexity. It is also revealed that the millets of the Empire affected each other’s choice and taste resulting in a web of interactions that exhibit the literary market and literary “canon” of the period.
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Ann Abate, Michelle. "From Christian Conversion to Children’s Crusade: The Left Behind Series for Kids and the Changing Nature of Evangelical Juvenile Fiction". Jeunesse: Young People, Texts, Cultures 2, n. 1 (giugno 2010): 84–112. http://dx.doi.org/10.3138/jeunesse.2.1.84.
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This essay builds on the author’s previous work on the Left Behind novels for kids, arguing that while current socio-political conditions have certainly contributed to the success of the series, an earlier phenomenon informs its literary structure: the many novels and stories produced by the American Sunday School Union (ASSU). The numerous literary, cultural, religious, and historical details that connect ASSU fiction and the Left Behind: The Kids series demonstrate significant continuities in the projects of US evangelical Christianity over more than a century. The closing section discusses how the differences between the current crop of evangelical narratives and the historical ones are just as instructive as their similarities, for they demonstrate changing conceptions of children and childhood in the United States, and the place and purpose of religious-themed narratives for young readers on the eve of the new millennium and in the opening decade of the twenty-first century.
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Gautam, Bimal. "Subversive Humanism in Manto’s Partition Fiction". Interdisciplinary Journal of Innovation in Nepalese Academia 1, n. 1 (31 dicembre 2022): 79–86. http://dx.doi.org/10.3126/idjina.v1i1.51970.
Testo completoAbstract (sommario):
Ironizing the violence to convey the political message about minority, Saadat Hasan Monto uses humanistic radical irony as a vehicle for political commentary by demystifying the politics of the representation of violence in official texts of both modern India and Pakistan. Partition affected every sector of human affairs badly. So, partition stories depict the irreplaceable loss displacement, dispossession, abduction, rape, painful death and other forms of violence that common people suffered from all three communities: Hindu, Sikh and Muslim. Manto counts the prime position who dealt with reality of the existing violence by showing it at various levels as familial, social, economic, political, religious others. In that course Manto also subverts the limited and biased notion of partition, which took partition of India as only the partition of territory and people. In the light of Hutcheon’s notion of ‘radical use of irony’, I argue that Manto’s use of irony in “Cold Meat” and “Open it” shows the utter cruelty of the people in power and authority at the time of partition violence and humanity shown by the marginalized section of society. His writing encapsulates his empathy for the victims and his belief in the essential goodness of humanity. The humanity that shines through in his writings about the down-trodden people living in the fringes of society, and the victims of partition violence of 1947 are an integral part of his stories.
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Binfield, Clyde. "Breadth from Dissent: Ada Ellen Bayly (‘Edna Lyall’) and Her Fiction". Studies in Church History 48 (2012): 349–61. http://dx.doi.org/10.1017/s0424208400001431.
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Attitudes change. They broaden as well as contract. They reflect the permeation of dissenting ideas in apparently settled communities and the assimilation of conventionally accepted ideas by dissenters. The process is transformative. Literature is a prime medium for the transmission of ideas. It shapes attitudes. What, then, of the role of popular literature, especially fiction, in shaping the attitudes, especially the religious attitudes, of a rapidly growing, clearly intelligent and significandy female reading public? This paper considers an Anglican writer, formed in part by Dissent, whose work particularly appealed to Nonconformists exercising their citizenship in a complex but now promisingly open society. This Broad Churchwoman enlarged the minds of her readers in liberal directions without diminishing their Dissenting formation. She is now quite forgotten, but her apparently modest achievement was in fact considerable.
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Kyrchanoff, Maksym W. "IMAGES OF JIHAD AND PROBLEMS OF LEGITIMATION OF RELIGIOUS PROTEST AS A FORM OF CLASS CONFLICT AND SOCIAL LIBERATION". Sovremennye issledovaniya sotsialnykh problem 15, n. 1 (31 marzo 2023): 260–81. http://dx.doi.org/10.12731/2077-1770-2023-15-1-260-281.
Testo completoAbstract (sommario):
Background. The author analyzes the texts of the Dune cycle in contexts of modern historiography, including its universal methods that allow analyzing “oriental” images in literature through the prism of constructing and deconstructing narratives that form the image of Jihad as a form of political, social and religious struggle of oppressed communities and minorities.
Purpose. The purpose of the article is an “orientalist” reinterpretation of the images of Jihad in the novels belonging to the Dune cycle including the prequel text presented by Dune. Butlerian Jihad and Dune. Paul.
Materials and methods. The author uses the methodological tools of intellectual history and studies of nationalism, including the concept of the invention of traditions, which allows to analyze the images of Jihad in science fiction as one of the invented traditions of mass US science fiction literature using the texts of the Dune cycle. Orientalism as a method is used to analyze Muslim motifs in the prose of F. Herbert, B. Herbert and K. Anderson, which, as the author of the article presumes, were inspired by political, ideological and religious stimuli. The author states that the orientalist approach can be an effective interpretative model for an interdisciplinary analysis of American science fiction as a cultural landscape for the development of Jihad images in the Western intellectual tradition of the consumer society.
Results. The ideological and political foundations for the development of images of Jihad as a social concept of American science fiction are studied in the article. The article analyzes the ideological origins, as well as the political prototypes and archetypes of the Muslim radicals of the Dune cycle. The author analyzes the ideological discourse of radical Islamism, presented in American mass culture through the prism of religious war images as attempts to implement the doctrine and social liberation. The article analyzes the attempts of American writers to form a positive and attractive image of a radical political protest under religious Muslim slogans. Therefore, it is shown that American science fiction prose actualized the mobilization potential of Islamism, imagining and inventing it as a form of legitimate social and economic protest of the oppressed masses against discrimination. The author presumes that some American authors revised the images of Jihad, offering its interpretation as a radical social and class protest based on religious legitimation.
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Johnston Aelabouni, Meghan. "White Womanhood and/as American Empire in Arrival and Annihilation". Religions 11, n. 3 (16 marzo 2020): 130. http://dx.doi.org/10.3390/rel11030130.
Testo completoAbstract (sommario):
American science fiction stories, such as U.S. historical narratives, often give central place to white, Western male subjects as noble explorers, benevolent colonizers, and border-guarding patriots. This constructed subjectivity renders colonized or cultural others as potentially threatening aliens, and it works alongside the parallel construction of white womanhood as a signifier for the territory to be possessed and protected by American empire—or as a sign of empire itself. Popular cultural narratives, whether in the world of U.S. imperialism or the speculative worlds of science fiction, may serve a religious function by helping to shape world-making: the envisioning and enacting of imagined communities. This paper argues that the world-making of American science fiction can participate in the construction and maintenance of American empire; yet, such speculative world-making may also subvert and critique imperialist ideologies. Analyzing the recent films Arrival (2016) and Annihilation (2018) through the lenses of postcolonial and feminist critique and theories of religion and popular culture, I argue that these films function as parables about human migration, diversity, and hybrid identities with ambiguous implications. Contact with the alien other can be read as bringing threat, loss, and tragedy or promise, birth, and possibility.
Libri sul tema "Religious communities – Juvenile fiction"
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Hayder, Mo. Skin. London: Bantam Press, 2009.
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Bird, Carmel. Cape Grimm. Sydney, NSW: Flamingo, 2004.
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Bloor, Edward. Taken. New York: Random House Children's Books, 2007.
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Kusagaya, Keiko. Toshokan ni tsuzuku michi. Tōkyō: Kodomo no Miraisha, 2017.
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Shrock, Marissa. The first principle. Grand Rapids, MI: Kregel Publications, 2015.
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Law, Jennifer. In my community. Birmingham, AL: Woman's Missionary Union, 2002.
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Mendl, Menaḥem, a cura di. Der falsher meshiyekh Bar Kokhva: Un di shṭurmishe tsayṭ fun heylign tana Rabi ʻAḳiva. Yerushalayim: Ḳinder shpil, 2005.
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Chandraratna, Bandula. Mirage. [Oundle]: Serendip, 1998.
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Chandraratna, Bandula. Mirage. Boston: David R. Godine, 2003.
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ill, Putt Hannah, a cura di. The Shady Lawn twins learn Bible truths. Crockett, Ky: Rod and Staff Publishers, 2007.
Cerca il testo completoCapitoli di libri sul tema "Religious communities – Juvenile fiction"
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Terry, April N. "Religious Responses for Rural Sexual Assault Survivors". In Gender-based Violence and Rurality in the 21st Century, 124–42. Policy Press, 2023. http://dx.doi.org/10.1332/policypress/9781529220643.003.0009.
Testo completoAbstract (sommario):
Sexual assault research, and other forms of gender-based violence (GBV), has focused nearly exclusively on urban areas, ignoring the documented differences between metropolitan and rural communities. Additionally, as research has indicated, many juvenile and criminal justice system involved girls and women enter the system with histories filled with chronic traumatic experiences, including extensive histories of sexual violence. Using a feminist criminology foundation, this chapter adds to the understanding of girls’ and young women’s experiences with sexual assault in their rural communities, with specific interest in gaining insight into how ‘close-knit’ environments respond to survivors of sexual violence. Data were gathered through a larger project incorporating interviews with one rural Midwestern state’s only population of incarcerated youth and young women as well as community stakeholders. Open-coding identified that while community workers believe survivors are seeking faith-based organisations for assistance, at-risk young women are not directed to such individuals. Family status influences how communities respond to survivors of sexual violence – in some instances, survivors are ignored, in other cases, their abuses are criminalised. While the community perception is that at-risk young women are seeking help from their religious leaders, this pathway to ‘help’ may be specific to citizens already involved within their faith communities – a sample of patrons that do not include outsider families. Yet, policy implications would encourage collaborative work, both domestically and internationally, with faith-based organisations and other community providers to ensure holistic services for all rural survivors. community-based services faith-based organizations
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Gilmour, Nicola. "Historical Fiction in Spain". In Biblioteca di Rassegna iberistica. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-302-1/001.
Testo completoAbstract (sommario):
Medieval historical fiction is a popular genre in Spanish publishing. This essay interrogates the popularity of these novels, and explores the possible theoretical frameworks for understanding its contribution to Spanish cultural identity. It traces the rise of medieval historical fiction set in the “España de las Tres Culturas” from the early 1990s, with particular reference to 1992’s Quincentennial commemorations. Furthermore, the subject matter of these novels (convivencia between ethno-religious communities) links it to modern social and political issues – Islamic immigration, terrorism, cultural diversity, Holocaust memorialisation and historical memory – that also arose in the 1990s, giving it special relevance. To understand the contribution of this genre to Spain’s historical vision, this essays examines its relation to both history and memory, highlighting the problem of reading historical fiction in either of these ways. The paper concludes that a better way to understand historical fiction’s contribution to Spanish cultural identity is to see it as a part of a process of constructing a national mythscape, rather than as part of Spain’s history or collective memory.
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Booth, Marilyn. "Cyrus the Great in 1905". In The Career and Communities of Zaynab Fawwaz, 497–518. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846198.003.0012.
Testo completoAbstract (sommario):
This chapter analyses Fawwaz’s second novel, asking why she chose to set a fiction in pre-Islamic Persia, focused ostensibly on the ruler Cyrus II, but actually on his mother. The novel is a decentring and gender-bending of traditional notions of (masculinist) heroism, shifting the heroic spotlight from the eponymous hero to his mother and to a lesser extent, his future spouse. Fawwaz almost certainly derived the idea and basic plot of this novel from Herodotus via Arabic treatments of this Greek work. But the mother, a minor player in Herodotus, becomes a major figure and religious leader in her reworking.
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Murphy, Gretchen. "Introduction". In New England Women Writers, Secularity, and the Federalist Politics of Church and State, 1–31. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198864950.003.0001.
Testo completoAbstract (sommario):
Beginning with a discussion of partisan politics in Catharine Sedgwick’s juvenile letters and her autobiographical fiction, the introduction makes a case for considering five prominent New England women authors (Sedgwick, Judith Sargent Murray, Sally Sayward Wood, Lydia Sigourney, and Harriet Beecher Stowe) as profoundly influenced by and invested in a Federalist understanding of religion in a republic. This investment, which treats Protestant Christianity as a force necessary for public morality in democratic life, shaped their writing careers and forms an unacknowledged contribution to political and religious debates about church and state in the early republic and nineteenth century. Situating this argument as a contribution to scholarship in literary studies, postsecular studies, and political history, the introduction explains contributions to each area.
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Pérez Fernández, José María. "Translation and Communication". In Cultures of Diplomacy and Literary Writing in the Early Modern World, 87–100. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198835691.003.0005.
Testo completoAbstract (sommario):
Based on a survey of how the tropes of community, commerce, and communication pervaded the rhetoric of political theory and also of certain forms of prose fiction, Chapter 5 suggests a new approach to some of the agents and networks that wove the early modern international community. It focuses in particular on works written or translated by Edward Hoby, James Mabbe, Bernardino de Mendoza, and Justus Lipsius. Its approach to these works, which is founded upon a communicative (and not merely linguistic) turn, reveals the existence of diplomatic third spaces in which ritual, symbolic, or written conventions and semantics converged, despite particular oppositions and differences. Translation, for instance, was used both to consolidate diplomatic alliances and for competitive, international self-fashioning. Translations of political treatises were communicative strategies within the general pragmatics of self-representation—and even more so in an international context dominated by conflict. Literary translation both created diplomatic communities and formed a means of articulating difference within and between those communities. As tokens of exchange between different communities, the texts that this chapter surveys helped to build up symbolic capital for self-representation vis-à-vis the originals whose materials they were appropriating, constructing a common identity (political, religious, linguistic, or otherwise) that relied on the dialectical confrontation with an ‘other’.
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Macfarlane, Kirsten. "Jewish Conversion in Europe and Constantinople". In Biblical Scholarship in an Age of Controversy, 115–49. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192898821.003.0005.
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This chapter examines Broughton’s engagements with early modern Jewish communities which, like the rest of his interactions, were fraught with polemic, tension, and controversy. It starts with Broughton’s excitement at receiving a letter from an Abraham Reuben of Constantinople, whom Broughton believed to be a learned and authoritative Rabbi; whom Broughton’s enemies believed to be a convenient fiction of his own making; and who was in fact a minor poet with no religious authority. Despite the rumours of its forgery, Reuben’s letter pushed Broughton into a spree of missionary activity, leading to the first Hebrew printings in Amsterdam (1605–1606), and a public debate with David Farar, a Portuguese converso physician who had settled in the Netherlands. Beyond the confusions and miscommunications of these events, this chapter examines the broader impact they had on Broughton’s scholarship. Specifically, it argues that Broughton’s obsession with Jewish conversion deeply informed the approach he took to theological controversy and scholarship, by orientating him towards unusually historical and philological methods that were radically stripped of doctrinal and dogmatic concerns.
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Gray, Billy. "From the Secular to the Sacred: The Influence of Sufism on the Work of Leila Aboulela". In Narratives Crossing Borders: The Dynamics of Cultural Interaction, 145–68. Stockholm University Press, 2021. http://dx.doi.org/10.16993/bbj.g.
Testo completoAbstract (sommario):
The contemporary Sudanese writer Jamal Mahjoub has used the term ’Transcultural’ to describe a specific form of Literature which he argues: demands more, both of reader and writer. It does not have the support of those cheering, waving crowds who would like you to be European or Third World, Black or African or Arab. It can rely only on that crack of light which lies between the spheres of reader and writer. Gradually that crack grows wider and where there was once only monochrome light, now there is a spectrum of colours. (Mahjoub, The Writer and Globalisation 1997) Leila Aboulela, whose first novel The Translator (2000) is a contemporary writer whose fiction has been defined as embodying predominant elements of the transcultural experience. Daughter of a Sudanese father and Egyptian mother, born in Cairo in 1964, Aboulela grew up in Khartoum but currently resides in Aberdeen, Scotland and her fiction is attuned to emerging female Muslim voices within the migrant communities of the West. Aboulela’s experience of Britain and British culture provides her with a terrain against which she attempts to articulate a specific identity: the Muslim Arab/African woman in exile. In her novels, the migrant experience serves as the foundation for a mystical but nonetheless assertive religiosity that functions as an antidote to hegemonic Western materialism. This religious frame offers not merely consolation and a firm sense of identity; it also, according to Geoffrey Nash (2012) ‘shapes an emerging awareness of difference and helps articulate an alternative to Western modernity’. According to Lleana Dimitriu (2014), the last decade has witnessed a resurgence of interest, both theoretical and creative, in the complexities of what she terms ‘faith based subject positions’, particularly in the context of global crises and mass migrations and Leila Aboulela’s fiction suggests that in the midst of postcolonial ruptures and mass migration, there is the possibility of alternative forms of ‘re-rooting’ and belonging, with ‘home’ perceived as a state of mind and identity as anchored in the tenets of religious faith. My article will engage with the manner in which Aboulela is preoccupied with the ethical dilemmas faced by Muslims currently residing in secular societies and how a mystical form of Islam –in particular Sufism – serves less as an ideological marker for her characters and more as a code of ethical behaviour and a central marker of identity.
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Sawyer, John F. A. "The Prophets (I): Moses to Huldah". In Prophecy and the Biblical Prophets, 67–81. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198262107.003.0004.
Testo completoAbstract (sommario):
Abstract From a thematic survey of prophecy we move on to examine the prophets themselves. Generalizations are valuable, but biblical tradition has preserved stories about named prophets, together with a few unnamed ‘men of God’, sufficiently different from one another to be examined as individuals. In some instances, place and date of birth, parentage, and other biographical details are given. In others almost nothing is known of them apart from a name and what they are reported to have said. Our task is to collect what material there is on each one of them, set it against what we know of social, political, and religious conditions in ancient Israel, and hopefully reconstruct a convincing and consistent story of each individual’s prophetic achievements. We shall not be concerned exclusively with what the prophets actually did or suffered, however, or with what they actually said. We must also take seriously how tradition represents them, fact or fiction; and we cannot always distinguish the one from the other since it is in that form that they have influenced believing communities, Jewish, Christian, and Muslim, long after their actual achievements and original audiences had been forgotten.
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Zimina, Evgeniia V. "Translating Multicultural Texts: Challenges and Solutions". In Contemporary Translation Studies, 23–46. CSMFL Publications, 2021. http://dx.doi.org/10.46679/978819484830102.
Testo completoAbstract (sommario):
Translating literary texts involves decoding not only the language but also the cultural elements integrated into the text. The situation becomes even more challenging if the translated text is multicultural. The original text may be full of references, allusions and subtexts that can present certain difficulties even for native speakers. The translator faces the double challenge: not only to convey the plot, which is the least difficult part but make the reader feel the subtleties and nuances of the cultures presented in the text. Cultures are not necessarily associated with different ethnic and religious identities. They may also refer to cultures of certain periods in history, cultures of age groups, cultures of local communities. Oversimplifications made by the translator rob the reader of the pleasure of reading and may create a distorted image of the writer and the text. We aim to analyse typical translation errors made by translators of contemporary Russian fiction into English. The analysis is based on Narine Abgaryan’s Three Apples Fell from the Sky and Dmitry Novikov’s A Flame Out in the Sea, both originally written in Russian and characterised by a high degree of multiculturalism. We also suggest practical ways to overcome the difficulties arising in the process of translating multicultural texts.
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Dudai, Yadin. "Persistence of Collective Memory over 3,000 Years". In National Memories, 259–79. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197568675.003.0013.
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Abstract Collective memory is a set of historical narratives, beliefs, and customs shared by a social group, such as a community, culture, or nation, over generations. This chapter presents observations concerning the collective memory of the Jewish culture from the vantage point of the science of memory. Evidence for what later came to be regarded as Jewish culture can be traced back more than 3,200 years (i.e., more than 130 generations) ago. The early history of the culture amalgamated fact with fiction over scores of generations in orally reliant communities before being put in writing more than 2,300 years ago in a textual epitome, or credo, of only 63 Hebrew words. The long-term cultural persistence of this foundation core of the collective memory was set at the outset to rely on procedures to ensure regular semantic recitation combined with episodic re-enactment. Since then and up to the present time, memories of a number of major collective traumas have been added to the repertoire of Jewish collective memory. In recent centuries, the ancient credo has contributed to the revitalization and realization of a national movement; yet in doing so, it has also contributed to a rather fast evolution of Jewish collective memory, manifested in its ongoing differentiation into subnarratives that differ, inter alia, in their attitudes toward nationalism and in geographical distribution, religious hue, and populist flavor.