Wyniki wyszukiwania - Biblioteka Nauki

Ten serwis zostanie wyłączony 2025-02-11.

Nowa wersja platformy, zawierająca wyłącznie zasoby pełnotekstowe, jest już dostępna.
Przejdź na https://bibliotekanauki.pl

Ograniczanie wyników

Znaleziono wyników: 2

Liczba wyników na stronie

Wyniki wyszukiwania

Wyszukiwano:
w słowach kluczowych: Jewish Studies

Sortuj według:

Ogranicz wyniki do:

„Tymczasem palono Żydów”… Kilka uwag o stosunku Gustawa Herlinga-Grudzińskiego do żydowskości

100%

Tomassucci G.

Poznańskie Studia Polonistyczne. Seria Literacka

2020

nr 38

41-75

For Gustaw Herling-Grudziński, the question of his own roots was a very private matter; he treated them as if they were not present in his life and wrote explicitly about Jewishness or Shoah only in his non-fiction work. Nevertheless, the themes of the historical anti-Judaic persecution and conversion to Christianity are constantly present in his literary work, with allusions to the twentieth century’s massacres. Numerous characters of Jewish origin, belonging to a harassed and destroyed community, appear in many of his literary texts. Certain victims, especially males, are infected by evil, others resist it: over the years, the opposition between these two categories became increasingly noticeable, while the topic of Shoah is faced in a more veiled way. It is indeed not a coincidence that Herling’s first tale about the persecutions of Jews, The Second Coming, was written in 1961, at the time of the Eichmann trial, and that later Don Ildebrando, The Bell-Ringer’s Toll and The Legend Of A Converted Hermit, showing Jewish opposing strategies toward evil, were composed after his visit to Majdanek in 1991. Herling looks at the post-Arendt discussion on complicity in evil, polarizing the opposition between good and bad victims alreadyexpressed in his narration of the Gulag: he does not envisage any intermediate category analogous to Levi’s Grey zone and does not examine in depth the manipulation of the victims in extreme conditions. He prefers to grasp some analogies between persecutions in different historical ages, showing them in a universal perspective of a human “dormant” tendency to evil. Based on Herling’s narrative work, intimate diary, essays and the Journal Written at Night, my article treats his tormented relationship with Jewishness not so much as an isolated case, but rather associates it with some strategies of drastic distancing from Jewishness by members of pre-WWII assimilated Jewish intelligentsia who yearned to be seen as more Polish than Poles themselves.

Židovská studia: mezi diverzitou a integritou

68%

Sládek P.

Historie – Otázky – Problémy (History, Issues, Problems)

2013

tom 5

nr 1

11-19

While the scholarly interest in Judaic themes goes back to the Middle Ages, the field took a long time to become established as a full‑fledged and institutionally recognized discipline. Before the 19th century, the interest in Jewish religion and culture was marred by theological bias, Christian Hebraism being rather an off‑shoot of Christian apologetics, betraying polemical and missionary goals. In the 19th century, many European universities accepted Jewish students, but did not allow them to achieve university positions. The interest of non‑Jewish scholars was still restricted to linguistic and theological issues and flourished as Old Testament Studies or, manifesting a feeling of cultural superiority, under the heading of the German “Orientalistik”. A number of brilliant Jewish scholars worked in the field that later became known as Jewish Studies. Although many of these scholars were well‑connected in the academic community, none of them could flourish outside of the Jewish religious institutions of higher learning, mostly rabbinic seminaries. Not surprisingly, the study of Judaic themes was often self‑contained and with little contextualization within the research of general cultural history. However, in the 1920s and 1930s important progress toward institutional recognition of Jewish Studies occurred with the establishment of the first chairs in the USA and with the creation of the Hebrew University in Jerusalem. However important these steps may have been on their own, they could not solve the surviving problem of isolation, as the case of Harry Austryn Wolfson in particular shows only too tellingly. It was only after WWII and especially since the 1970s that the academic institutions throughout the Euro‑American world started to recognize the importance of various “minority‑focused” disciplines including Jewish Studies. Thus the true emergence of Jewish Studies occurred during the period when the iron curtain separated the Czech lands from the intellectual and academic trends of the time. Only since the 1990s has the free study of Judaic subjects been possible, so institutional development started with a considerable delay of half a century. Several Czech universities established new institutional platforms for the study of Jewish culture, e.g. the Kurt and Ursula Institute of Jewish Studies at the Palacký University in Olomouc and the Prague Centre for Jewish Studies at the Faculty of Arts of Charles University in Prague. The papers and documents published in the present volume are the work of the members of this institution and of other authors who have participated in its different activities. The volume manifests the interdisciplinary aspect of Jewish Studies, which is the direct outcome of the diversity of Jewish‑related topics. Yet the Jewish aspect is the natural unifying focus of all contributions and of the discipline of Jewish Studies as well.