Rozprawy doktorskie na temat „Antisemitic literature”

Syftet med föreliggande studie var att undersöka den didaktiska potential som finns i romanen Molnfri Bombnatt i syfte att arbeta med skolans värdegrund i svenskämnet på gymnasiet. I studien har en tematisk och narratologisk analys gjorts, vilket visat att det finns flera didaktiska infallsvinklar att använda sig av i sin undervisning för att motverka antisemitism och för att arbeta med värdegrundsfrågor. Romanen innehåller en komplex narrativ struktur och behandlar flertalet motiv som kan kopplas till temat antisemitism. Som elev finns flertalet möjligheter för igenkänning i romanen, vilket kan skapa en inkörsport till en förståelse för andra människor. Romanen har stor didaktisk potential för värdegrundsarbetet i svenskämnet i gymnasieskolan.

The figure of the Wandering Jew in British Gothic literature has been generally regarded as a static and romantic Everyman who signifies religious punishment, remorse, and alienation. In that it fails to consider the fact that the legend of the Wandering Jew signalled a noteworthy historical shift from theological to racial anti-Semitism, this reading has overlooked the significance of this figure's specific ethno-religious aspect and its relation to the figure of the vampire. It has hindered, consequently, the recognition of the Wandering Jew's relevance to the "Jewish Question," a vital issue in the construction of British national identity. In this dissertation, I chronicle the "spectropoetics" of Gothic literature---how the spectres, of Jewish difference and Jewish assimilation haunt the British Gothic novel. I trace this "spectropoetics" through medieval anti-Semitism, and consider its significance in addressing anxieties about the Crypto-Jew and the Cabala's role in secret societies during two major historic events concurrent with the period of classic Gothic literature---the Spanish Inquisition, a narrative element featured in many Gothic works, and the French Revolution, a cataclysmic event to which many Gothic works responded. In the light of this complex of concerns, I examine the role of the Wandering Jew in five Gothic works---Matthew G. Lewis's The Monk (1795), William Godwin's St. Leon (1799), Charles Robert Maturin's Melmoth the Wanderer (1820), Joseph Sheridan Le Fanu's "Carmilla" (1872), and Brain Stoker's Dracula (1897). In my conclusion, I delineate the vampiric Wandering Jew's "eternal" role in addressing nationalist concerns by examining his symbolic preeminence in Nazi Germany.

Este trabalho é guiado por uma questão central que diz respeito ao comportamento de tradutores e editores diante de textos de cujo conteúdo eles talvez discordem. Em termos concretos, analisouse como as traduções de um determinado texto Die Judenbuche (1842), de Annette von DrosteHülshoff, um texto canônico da literatura alemã, ainda sem recepção e sem tradução no Brasil enfrentaram os motifs judaicos nela contidos, motifs estes que apontam para estereótipos antijudaicos. O corpus de análise foi composto por 25 traduções de 12 idiomas e 13 países, todos do âmbito cultural chamado de Ocidente, coincidindo, do ponto de vista temporal, aproximadamente com o século XX. Baseandose em teorias de recepção (principalmente nas vertentes de Wolfgang Iser e da ReaderResponseTheory) e de reescritura (de André Lefevere), a pesquisa buscou mostrar que traduções, uma das formas de recepção e reescritura de literatura, evitam discutir temas sensíveis nos textos nelas publicados e são, assim, mais \"estáticas\" do que a crítica literária, uma outra forma de recepção e reescritura, escolhida aqui como ponto de comparação. Para a análise das traduções, certos trechos e aspectos da Judenbuche foram definidos e analisados em relação ao original. Além dos textos traduzidos, os paratextos das traduções foram também analisados. Nos textos traduzidos, procurouse por shifts indicativos de atitudes; nos paratextos, por menções aos motifs judaicos e discussões sobre eles. A interpretação dos resultados considerou vários contextos (os contextos nacionais e históricos, as editoras, a identidade dos autores dos diferentes gêneros textuais, as convenções dos gêneros, etc.). Como contexto comum e como uma das fontes de reações dos autores dos textos analisados foi presumido o contexto da história judaica no Ocidente. Os resultados da análise confirmaram, por um lado, a hipótese, mostrando que as traduções de fato não costumam debater explicitamente temas sensíveis em textos literários. Ao mesmo tempo, contudo, as traduções mostraram que os motifs judaicos da Judenbuche preocuparam sim os tradutores e editores. Os textos traduzidos mostraram diversos shifts. Nos paratextos, menções explicitas e valorativas aos motifs judaicos foram poucas, mas observouse a tendência de seu aumento nos anos mais recentes, nos quais o tema do antissemitismo na literatura vem ganhando destaque no âmbito dos estudos literários. Traduções inseridas em contextos acadêmicos mostraram mais ocorrências de menções aos motifs judaicos em paratextos do que traduções direcionadas a um público geral. Em relação ao contexto da história judaica do século XX, mudanças no corpus como todo foram observadas; shifts nos textos traduzidos aumentaram no período de 1933 a 1945, enquanto os textos traduzidos de depois de 1945 mostram uma tendência a atenuar as ambiguidades da Judenbuche. Em relação aos contextos nacionais, mudanças foram observadas na direção de um aumento de sensibilidade em relação ao conteúdo da Judenbuche. Concluiuse, assim, que, embora traduções não fossem consideradas uma plataforma de debates abertos sobre o problema do antissemitismo na literatura, os tradutores e editores mostraram um aumento de sensibilidade em relação ao tema no decorrer do tempo.
This study is guided by a question about the behaviour of translators and editors towards texts the contents of which they possibly disagree with. More specifically, the study analysed how the translations of a particular text Die Judenbuche (1842), by Annette von DrosteHülshoff, a canonical text of German literature, as yet without reception or translation in Brazil face the Jewish motifs contained in it, motifs sometimes considered as antiSemitic stereotypes. The corpus of the study, composed of 25 translations into 12 languages and from 13 countries, comprehends the cultural area usually denominated as the West, and coincides temporally with the 20th century. Based on theories of reception studies (by Wolfgang Iser and from ReaderResponseTheory) and on the theory of rewriting (by André Lefevere), the study sought to demonstrate that translations, one of the forms of reception and rewriting of literature, avoid discussing sensitive topics in the translated texts, and are thus more \"static\" than literary criticism, another form of reception and rewriting, chosen as point of comparison. For the analysis of the translations, certain passages and aspects of Die Judenbuche were defined and analysed in comparison with the original. The paratexts of the translations were also analysed. The analysis of the translated texts sought to identify shifts indicatives of attitudes; the analysis of the paratexts sought to identify references to and discussions on the Jewish motifs. The interpretation of the results considered different contexts (the national and historical contexts, the publishing houses, the identity of the authors of the different text genres, conventions of the genres etc.). The Jewish history in the West was presumed as a common context and as one of the sources of attitudes of the authors of the analysed texts. The results of the analysis confirmed the hypothesis, demonstrating that translations in fact do not undertake explicit debates of sensitive topics in literary texts. However, the translations also demonstrated that the Jewish motifs in Die Judenbuche did preoccupy the translators and editors. The translated texts contained diverse shifts. In the paratexts only few explicit and evaluative references to the Jewish motifs were identified, but in recent years, in which literary antiSemitism has received more and more attention in literary studies, an increase in references was observed. Translations from academic contexts showed more references to Jewish motifs in their paratexts than translations for the general public. Against the context of Jewish history in the 20th century, variations have been observed in the corpus as a whole; in the translated texts, shifts increased during the years from 1933 to 1945, while in the years after 1945 tendencies towards an attenuation of Die Judenbuche\'s ambiguities dominated. Within the national contexts, an increase of sensibility towards the content of Die Judenbuche was observed. Thus, even though translations apparently are not considered a platform for debates on problems of antiSemitism in literature, the results evidenced that translators and editors did show, in the course of time, an increase in sensitivity with regard to the topic.

The Red Jews are a legendary people; this is their history. From the late thirteenth to the late sixteenth century, vernacular German texts depicted the Red Jews, a conflation of the Biblical ten lost tribes of Israel and Gog and Magog, as a savage and unnaturally foul nation, who are enclosed in the 'Caspian Mountains', where they had been walled up by Alexander the Great. At the end of time, they will break out and serve the Antichrist, causing great destruction and suffering in the world. The hostile identification (c. 1165) of Jews with the apocalyptic destroyers of Ezekiel 38-39 and Revelation 20 expresses a new and virulent antisemitism that was integrated into the powerful apocalyptic traditions of Christianity. None of the few scholars who have noticed the Red Jews in medieval and early modern vernacular texts has sought out, collected and examined the complete body of medieval and early-modern sources that feature the Red Jews. This study provides a long-term analysis of the intimate connections between antisemitism and apocalypticism via a forgotten and submerged piece of German 'medievalia', the Red Jews. The legend gradually dissipated. Until the beginning of the seventeenth century it was a medieval lens through which Germans saw events relating to the Turkish threat in the East; after that time, the Red Jews disappeared from European texts.

This essay offers a thematic analysis focusing specifically on antisemitic motifs, in Jascha Golowanjuk’s novel Främmande fågel (1944). The Jewish identity of the protagonist is analyzed as a parallel development to his other identity processes, in which his artistry as a violinist is especially emphasized. This analysis is mainly achieved by using Jean-Paul Sartre’s theory of the anti-Semitic Jew, as well as Frantz Fanon’s writings about racism. By reason of the insufficient previous research on Jascha Golowanjuk, a brief introduction to the author and his Swedish authorship is provided, along with its reception during the 1930s and 40s. I argue that the protagonist’s development of a Jewish identity is essential to his artistry. Finally, this essay explores the contrast between the discussion of Jewish identity within Golowanjuk´s novels, and the complete disregard the literary establishment had for this very same discussion.

This thesis examines four tracts authored by three Christian Identity rhetors. The study argues that these rhetors employ elements of the narrative paradigm to spread their own brand of hate-based theology. This study employs a method of narrative criticism as outlined by Foss ( 1996) in examining Howard B. Rand's "Who Crucified Jesus?" and "The Verdict of Time"; Wesley A. Swift's "Who Crucified Christ?"; and Sheldon Emry's "Who Killed Christ?" Howard B. Rand was the leader of the Anglo-Saxon Federation of America during the 1930s, an organization which was the forerunner of the contemporary Christian Identity movement. Wesley A. Swift was a major leader of Christian Identity during the late 1940s through the 1960s.

Defence date: 15 December 2008
Examining Board: Prof. Anthony Molho (EUI) - supervisor Prof. Daniele Menozzi (Scuola Normale Superiore di Pisa) Prof. Uffe Østergaard (Copenhagen Business School) Prof. Heinz-Gerhard Haupt (EUI)
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
This dissertation addresses the problem of the function of Catholic anti-Jewish propaganda in the second half of the nineteenth century as well as the question of the role of the Roman Catholic Church in the formation of Italian national identity. The study examines the Jesuit journal La Civiltà Cattolica in the period 1850-1903 as a source exemplifying the attitude of the intransigent hegemony within the Church. As a first step, aspects in the discourse of the Jesuit journal that are most constant over time are described. These are themes inherited from Catholic tradition, constructing an image of 'the Jew' that may be circulated independently of the reality of Jewish life. Secondly, the activation of this image in the journal’s rhetoric related to Italian unification is analyzed. The analysis reveals a strong connection between the position towards Italian nation building and the usage of anti-Jewish rhetoric. Thirdly, the research indicates that the Jesuits’ approaches to the 'Jewish question' and antisemitism were determined by the wish to reinforce a Catholic national identity. The study confirms that antisemitism was institutionalized within La Civiltà Cattolica in the two last decades of the nineteenth century. However, the investigation adds important nuances to the prevailing ideas about the journal, by suggesting that the majority of the College did not support the anti-Jewish propaganda of the few members that most energetically wrote about Jews. The conclusions of this study point in two directions. On one side, the investigation indicates that the approach towards Italian nation building should be taken into account when studying the rhetoric concerning Jews of the Roman Catholic Church in the second half of the nineteenth century. On the other hand, it supports the thesis that the contribution of the Church towards shaping Italian national identity should be taken seriously in the studies of the Risorgimento.

The question of antisemitism in The Merchant of Venice has often been written about as if antisemitism is a unitary phenomenon, one not requiring definition. Nevertheless, any discussion of antisemitism implies a definition, one which in turn implies a standard for representing Jews and Judaism When the various critical articles that exonerate the play of the antisemitism charge are analyzed, it emerges that the charge has often been evaded by employing definitions which now must be regarded as over-narrow and which, for instance, rule out religion and folklore as a source of antisemitism. There is a current tendency to regard the play as being 'about' antisemitism, rather than antisemitic, so that the tradition of seeing the play as enlightened on the Jewish question remains Ultimately, a work of art should be regarded as antisemitic if it employs pejorative stereotypes about Jews without clearly repudiating them, and the deficiencies of such stereotypes are best appreciated against the backdrop of a certain amount of knowledge of the Jewish cultural heritage. Held up to these standards, readings that do see the play as antisemitic have also been deficient. One of the earliest and most influential readings of this type, E. E. Stoll's, displays stereotyped notions of Jewish characteristics even as it asserts that the play is antisemitic. More recent up-datings of Stoll's argument avoid the crudest manifestations of this problem, but may exhibit subtle versions of it. Attempts to reduce antisemitism to the manifestation of a single impulse also result in confusion that might be dispelled by focusing on representational standards The criticism of Chaucer's 'The Prioress's Tale' and Marlowe's The Jew of Malta often resembles that of Merchant with respect to some of the above-mentioned issues
acase@tulane.edu

This study presents a new reading of the Perlesvaus, an anonymous thirteenth-century Old French Grail romance bizarrely structured around an Arthurian restaging of the battle between the Old and the New Law. I construe this hyper-violent, phantasmagorical text as a profoundly significant work of “trauma fiction” encoding a hitherto-unrecognized crisis of religious ethics and identity in Western Europe in the first half of the thirteenth century. Combining literary and historical analysis and drawing on current trends in trauma studies, I tie what I term the “deranged discourse” of the Perlesvaus to the brutal onset of internal crusading in southern France (the papal-sponsored Albigensian Crusade, 1209-29), making the case that the collective trauma staged in its narrative perturbations was a contributing factor in the well-documented worsening of Western European antisemitism during this period. One key analytical construct I develop is the “doppelganger Jew”—personified in the Perlesvaus by its schizoid authority figure, Josephus, a conflation of first Christian priest and first-century Romano-Jewish historian—who functions as an uncanny embodiment of powerful, unacknowledged fears that Christians were losing their spiritual moorings and reverting into reviled, scapegoated Jews. Traces of this collective trauma are explored in other contemporary texts, and one chapter examines how the fourteenth-century Book of John Mandeville revives similar fears of collapsing Judeo-Christian identity and unfolds under the sign of the doppelganger Jew.

The work presents the Zionist ideology in Polish-Jewish literature in years 1892-1939. The first part of the work was entitled Ideological and Identity Choices. The first part is devoted to the life and work of six Polish-Jewish writers: Alfred Nossig (1864-1943), Róża Melzer (1866-1934), Jakub Appenszlak (1894-1950), Maurycy Szymel (1904-1942), Roman Brandstaetter (1906-1987) and Rimon Heller (1924-1941). The above-mentioned artists were important representatives of the Polish-Jewish cultural borderland not only as writers but also as publicists, journalists, publishers, politicians and social activists. In my work I analyze their strategies of writing about Zionism. In the second part of the dissertation, which is entilted Literature as a Medium of Ideology, I analyze the selected problems in Polish-Jewish Zionist Literature. For example: concepts of presenting the Palestinian reality, life of the pioneers and Jewish-Arab realtions, but also exotization, romantization and idealization of Palestine. I also anaylze Zionist press and literature devoted to children and youth. Another issue that I analyze in my work, are literary portraits of the Zionist politicians, especially Theodor Herzl.

Topic of this diploma Thesis is holocaust in literature aimed at children and youngsters in the time period from the second World War until recent time. The development of the above-mentioned literature is going to be explored, however the main emphasis is going to be put on different authors and analysis of their works. This analysis is going to be based on the comparison of different elements of literature in these works. The concluding part is going to be focused on the presence of šoa topic in workbooks at the second grade of elementary schools.

My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine. There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops. Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.” The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption. This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places.
Christian Spirituality, Church History & Missiology
D. Th. (Church History)