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Literary production by Jewish writers from North Africa in France reaches back to the 1950s and has been gaining momentum since the 1980s. These works function as vectors of memory, ‘historiography’ and adaptation. In a new environment, exile leads to recollection and memorialization processes, enabling the subject to fight against trauma and providing the migrant group with a framework of reference. Literature, which does not require a scientific framework, is able immediately to take over the narration of the past. These processes mediate between the exiled group and the host community, in which the exile literary work transcends the social realities that help construct the individual.
More...Ez 34 w świetle retoryki hebrajskiej
Kontekstem podjętych badań było odmienne opisywanie struktury tekstu Ez 34 przez różnych komentatorów Księgi Ezechiela. Celem badań było odkrycie struktury, którą starożytny autor zaplanował i zapisał. Zastosowano metodę retoryki hebrajskiej, którą opracował Roland Meynet. Osiągnięto następujące wyniki badań: fragment Ez 34,1-10 ma strukturę paralelno-koncentryczną o schemacie: A, B, C, B’, A’. Fragment Ez 34,11-31 też ma strukturę paralelno-koncentryczną o takim samym schemacie. Wniosek, jaki można wyciągnąć z badanego tekstu, sprowadza się do stwierdzenia, że Księga Ezechiela jest aktualna dzisiaj.
More...Steir-Livny, Liat (2017). Is It OK to Laugh about It? Holocaust Humour, Satire and Parody in Israeli Culture. London, Portland, OR: Vallentine Mitchell Publishers. 207 pp.
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Between 11–14 February 2021 the first international Philosophical Workshop organized by The Lvov–Warsaw School Research Center (LWSRC) and Kazimierz Twardowski Philosophical Society of Lviv (KTPSL) took place in the on–line version due to the ongoing COVID–19 pandemic. The working languages of the event were Polish, Ukrainian and English. The coordinators’ goal was to refer to the tradition of seminar of Kazimierz Twardowski, who was not only a distinguished philosopher but also a great educator, to stimulate interest and support for the young generation of researchers into the heritage of the Lvov–Warsaw School (LWS). It is claimed that due to Twardowski’s unprecedented didactical engagement he managed to upbring dozens of Professors like Kazimierz Ajdukiewicz, Stefan Baley, Leopold Blaustein, Tadeusz Czeżowski, Izydora Dąmbska, Tadeusz Kotarbiński, Stanisław Leśniewski, Jan Łukasiewicz, Władysław Witwicki.
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À travers une perspective multidisciplinaire, basée sur les connaissances historiques et pointant vers de nouvelles recherches sur le patrimoine culturel et historique des Juifs de Belgrade et de Paris, il s’agit de souligner les similitudes et les différences dans l’existence, la préservation et la présentation du patrimoine juif dans deux environnements géographiquement éloignés, historiquement et socialement différents. L’objectif est de tenir compte du contexte historique, culturel et artistique du patrimoine culturel juif historique et la question inextricablement liée de l’Holocauste. L’article cherche à lancer une discussion sur le Bataclan, le quartier juif de Paris, et Dorcol, une partie de Belgrade où les noms de rue témoignent de la vie de la communauté juive. Le but de l’article n’est pas seulement de comparer et de souligner le lien, mais aussi de promouvoir la diversité du patrimoine culturel de la France et de la Serbie.
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The goal of this paper is to investigate the memory of the Holocaust, i.e. the reception and representation of the suffering of the Jewish population during the rule of the Third Reich (under Nazi rule and occupation) in the capitals of the states constituted after the Second World War - in East Berlin, GDR, and Belgrade, SFRY, during the period from 1945 to 1989/1991. Relying on the achievements of memory studies and analyzing the political moods of that time and the ways of constructing official narratives about Jewish suffering in selected post-war Communist countries, the similarities and differences in the policy of representing Jewish suffering in these two countries and the memory of Jewish victims in places of remembrance and in the practices of remembrance in their capitals will be pointed out.
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Traumatic experience such as the Holocaust requires traumatic ways of representation. Those who dare to write about it encounter various dilemmas and difficulties in finding the right ways to write about something that cannot be written about. Train trope is a usual symbol of the biggest XX century trauma because rail- way system and different types of cars enabled transportation of millions of people from the whole Europe, whose lives were terminated in the death camps, as well as their wealth, gold and other valuables. Trains found their way in literature with both survivor writers and those who didn’t experience the Holocaust. The symbol of train had been interpreted within psychoanalysis of dreams as passage of time and life before it started to operate as a symbol of the very death in reality. In this paper we tried to investigate how train trope functions in this trauma based literary genre with those writers who were inside and those who felt them as cultural heritage. Those who were inside death trains, such as Elie Wiesel, insisted that the only way of representation has to be in documentary and realistic style. On the other hand, writers who were lucky not to experience the hell on Earth couldn’t write from the ‘inside’ and had to find other ways of representation. Their styles vary from allegory in Kosinsi’s autofictional novel to magic realism in David and Thomas’s novels. Thomas also adds Freudian psychoanalysis while Pinter experiments with stage representation.
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The present article deals with the translations of Hebrew and non Hebrew but presented as Hebrew anthroponyms and oikonyms in the work of Konstantin Konstenechki “Treatise of Letters” dating back to the first decade of the 15th century. Up to this moment excluding Jagić the researchers have not pay significant attention to this part of work and according to common opinion Konstantin did not know Hebrew language. However the careful language and textological analysis indicates that a big part of the translations of names and words loaned from the Old and New Testaments are identical or stay close to the etymologies including in the modern dictionaries and other are result of phonetic comparison to Aramaic. There are also translations influenced by Midrashes and the works of Philo of Alexandria.
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In this paper, the presence of the motif of rebellion is analyzed on the basis of two prose works: Davoka’s story of Jahijel’s rebellion (1953) and The story of the farmer Siman (1969). We establish a connection between the two main charac- ters, Samokovlija’s Jahijel and Andrić’s Siman, to distinguish between two forms of resistance. Jahijel’s rebellion is an ordinary, human revolt, whereas Siman’s is a revolutionary one; Jahijel opposes Jewish customs and tradition, while Siman opposes authority and government. Although the reasons and results of their op- position are different, both are fighting against ingrained social principles that don’t allow a marginalized individual to progress and free himself
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In this paper, we consider the phenomenon of fictionalization of the theme of the Goli otok in novels (mostly written by women), as a kind of collective and ideological trauma, which has been a taboo topic in socialist Yugoslavia for more than 40th years. Biljana Jovanović (Duša, jedinica moja, 1984) and Boba Blagojević (Skerletna luda, 1991) started the topic of Goli otok in a women’s ideological novel and after that the topic of IB Resolution continued through different genres: publicist- memoir work (Ženi Lebl), autobiographical novel (Vera Cenić), or a real postmodern novel by Milka Žicina (Sve, sve, sve, 2002), all the way to a modern novel, with a fictional protagonist, which combines all the experiences of the Goli Otok`s victims (G. Zalad, Plava tišina, D. Grossman, Život se sa mnom mnogo poigrao). We divide the origin of these novels into the works of women writers who personally experienced torture of Goli otok (Ž. Lebl, V. Cenić, M. Žicina, Eva Panić), and those who were born much later, dealt with this topic completely through the fiction (G. Zalad, D. Ilić, D. Grosman). V. Cenić and M. Žicine also created several impressive literary heroines, whose degree of fictionalization we have specifically analyzed here as literary heroines (Brana Marković, Dragica Srzentić, Slavka Pogačarević, Eva Panić Nahir), as well as the type of antiheroine in the character of Marija Zelić, the warden of the camp on Goli Otok. These are works whose literary qualities should be much more present on our literary scene, and with a good film adaptation they should enter a much wider, public reception, especially since film as a medium is the main subtext of two modern novels about Goli Otok (G. Zalad, D. Grosman).
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The Jewish cultural tradition, which within the framework of the Bosnian habitus went through stages - from assimilation, concretization, activation, and even fusion - represents a paradigm of intracultural processes in the complex Bosnian society. These processes take place through various interactions, which have not been bypassed by local literature, and are representative of one part of the literary oeuvre of Isak Samokovlija. Based on the theoretical starting points of intercultural interpretation and psychoanalysis, the work questions Samokovlija's short stories in which the characters act through the suppressed own versus the foreign. This is especially expressed in the stories “Od proljeća do proljeća” (From Spring to Spring) and “Plava Jevrejka” (The Blue Jewess).
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During the Ayyubide dynasty (1171-1260), founded by the sultan Saladin or Salah-ad-din (1137-1193), the son of Moses ben Maimon, Abraham ben Moses ben Maimon (1186-1237), followed his father as leader of the Jewish community in Egypt, nagid (Hebrew), al-raʼīs or al-rayyis (Arabic). In accordance with the analysis of Elisha Russ-Fishbane, Abraham ben Moses ben Maimon, in the work The Sufficient [Guide] for the Servants of God, continued Moses ben Maimon’s arguments in Moreh nevukhim on prophetic gift as reaching human perfection. Unlike his father, who used as bibliographic background the system of thought whereby Al-Fārābī (ca. 870-950) had evinced ontological continuity due to which divine inspiration animates the political ideal of the “king philosopher” as a hypostasis of reason and the theocratic ideal of the “legislator-prophet-imām” as a hypostasis of imagination, Abraham opted for a limited proximity to the mystic theology of medieval Sufism.
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Life? or Theatre? is a visual-theatrical, textual, and auto-biographical play of Charlotte Salomon, a Jewish talented artist, executed at a very young age in the Auschwitz concentration camp. In this paper, I consider Salomon’s work a document of life, and a testimony of her personal intra-familial, and personal experience of “the before—Auschwitz” (Jenn-Gastal 228) depicting, among others, historical and socio-political facts articulated and expressed through narrative and painting. Since in Sociology life stories or autobiographical narratives constitute a valuable tool, I will employ Salomon’s drawings, captions and texts as a “synergetic fusing of social sciences and the arts” (Bagley 34), in order to shed ample light on her reconstructed lived experience. This research aims at examining Salomon's autobiographical work from a sociological and philosophical perspective, referring to the views of great theorists, such as Hannah Arendt, Zygmunt Bauman, and the founders of the Frankfurt School, who tried to explain the origins of totalitarianism, power relations and the causes of the Holocaust.
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Apocalyptic visions go beyond Christian eschatology and permeate our present imagination. Not so much with already bygone symbolism or the terror of bloody carnage, as with the vague sense of an ending, fuelled by historical conditions – the Holocaust, the nuclear crisis, or the more contemporary global threats of a viral pandemic or climate change. The 11th issue of Colloquia Humanistica is devoted to various understandings of the end, introduced by the topics of apocalypse, disaster and messianic time. The articles gathered in the volume may be read separately as examples of analysis of several end-time-directed narratives, but they also constitute a whole that may indicate the specific features of thinking about the end.
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