Jewish Composers of Polish Music after 1939

2020 ◽  
pp. 371-386
Author(s):  
Maja Trochimczyk
Keyword(s):  
Jewish Origin ◽  
The Holocaust ◽  
The World ◽  
Polish Music ◽  
Musical Creativity ◽  
Jewish Descent ◽  
Jewish Composers

This chapter looks into the devastating impact of the Holocaust in Jewish musical creativity in Poland. It discusses the inclusion of Jewish composers in the world of Polish music by its post-1945 historians. It also examines the presence of Jewish composers in Poland's musical world before 1939 and the disappearance of these composers as shown by official publications, dictionaries, and music histories up until 1989. The chapter reviews all the composers of Jewish origin who were alive in September 1939, regardless of their attitude and relationship with Judaism. It mentions the most important composers of Jewish descent but not of Jewish faith, such as Józef Koffler, who gave up his official Jewish religious allegiance in May 1939, and Roman Palester, who was baptized Catholic as a baby.

La transposition profane de l’Exode dans Moïse fiction de Gilles Rozier

2013 ◽  
pp. 174-183
Author(s):  
Piotr Sadkowski
Keyword(s):  
Present Article ◽  
Old Testament ◽  
The Other ◽  
Jewish Tradition ◽  
Human Being ◽  
The Novel ◽  
Jewish Origin ◽  
French Writer ◽  
The World ◽  
Jewish Writers

Throughout the centuries French and Francophone writers were relatively rarely inspired by the figure of Moses and the story of Exodus. However, since the second half of 20th c. the interest of the writers in this Old Testament story has been on the rise: by rewriting it they examine the question of identity dilemmas of contemporary men. One of the examples of this trend is Moïse Fiction, the 2001 novel by the French writer of Jewish origin, Gilles Rozier, analysed in the present article. The hypertextual techniques, which result in the proximisation of the figure of Moses to the reality of the contemporary reader, constitute literary profanation, but at the same time help place Rozier’s text in the Jewish tradition, in the spirit of talmudism understood as an exchange of views, commentaries, versions and additions related to the Torah. It is how the novel, a new “midrash”, avoids the simple antinomy of the concepts of the sacred and the profane. Rozier’s Moses, conscious of his complex identity, is simultaneously a Jew and an Egyptian, and faces, like many contemporary Jewish writers, language dilemmas, which constitute one of the major motifs analysed in the present article. Another key question is the ethics of the prophetism of the novelistic Moses, who seems to speak for contemporary people, doomed to in the world perceived as chaos unsupervised by an absolute being. Rozier’s agnostic Moses is a prophet not of God (who does not appear in the novel), but of humanism understood as the confrontation of a human being with the absurdity of his or her own finiteness, which produces compassion for the other, with whom the fate of a mortal is shared.

The Pale Death: Poison Gas and German Racial Exceptionalism, 1915–1945

2021 ◽  
Vol 54 (2) ◽  
pp. 273-296
Author(s):  
Peter Thompson
Keyword(s):  
Chemical Defense ◽  
German Society ◽  
Chemical Weapons ◽  
The Holocaust ◽  
The World ◽  
French Colonial ◽  
German Jewish ◽  
Fritz Haber

AbstractIn April of 1915, the German-Jewish chemist Fritz Haber supervised the first deployment of industrialized chemical weapons against French colonial troops. The uncertain nature of the attack, both in its execution and outcome, led many German military men to question the controllability of poison gas. Over the next three decades, Germans would continue this line of inquiry, as aero-chemical attacks appeared increasingly imminent. This article narrates the German search for control over chemical weapons between the world wars, revealing the ways in which interwar techno-nationalists tied the mastery of poison gas to ethno-racial definitions of Germanness. Under the Nazis, leaders in civilian aero-chemical defense picked up this interwar thread and promoted a dangerous embrace of gas that would supposedly cull the technically superior Germans from other lesser races. Although this vision of a chemically saturated world did not suffuse German society, such logic did play out in the gas chambers of the Holocaust.

scholarly journals On Becoming a Non-Jewish Holocaust Writer: Yann Martel’s Beatrice and Virgil

Humanities ◽  
2020 ◽  
Vol 10 (1) ◽  
pp. 12
Author(s):  
Rachel F. Brenner
Keyword(s):  
Eastern Europe ◽  
Jewish Identity ◽  
Personal Life ◽  
Holocaust Memory ◽  
The Holocaust ◽  
The World ◽  
Family Level ◽  
History Of ◽  
Religious Origins

To appraise Martel’s non-Jewish perspective of Holocaust thematic, it is important to assess it in the context of the Jewish relations with the Holocaust. Even though the Jewish claim to the uniqueness of the Holocaust has been disputed since the end of the war especially in Eastern Europe, the Jewish response determined to a large extent the reception of the disaster on the global scene. On a family level, the children of survivors have identified themselves as the legitimate heirs of the unknowable experience of their parents. On a collective level, the decree of Jewish annihilation constructed a Jewish identity that imposed an obligation to keep the Holocaust memory in the consciousness of the world. Martel proposes to supersede the history of the Holocaust with a story which would downplay the Jewish filiation with the Holocaust, elicit an affiliative response to the event of the non-Jewish writer and consequently integrate it into the memory of humanity at large. However, the Holocaust theme of Beatrice and Virgil refuses to assimilate within the general memory of humanity; rather, the consciousness of the event, which pervades the post-Holocaust world, insists on its constant presence. The omnipresence of the Holocaust blurs the distinctions between the filiative (Jewish) and affiliative (non-Jewish) attitudes toward the Jewish tragedy, gripping the writer in its transcendent horror. Disregarding his ethnic or religious origins, the Holocaust takes over the writer’s personal life and determines his story.

Nazi Germany and the Karaites in 1938–1944: between racial theory andRealpolitik

2011 ◽  
Vol 39 (2) ◽  
pp. 277-294 ◽  
Author(s):  
Kiril Feferman
Keyword(s):  
Middle East ◽  
Muslim World ◽  
Nazi Germany ◽  
Special Relationship ◽  
National Interests ◽  
Jewish Origin ◽  
Racial Origin ◽  
Jewish Ancestry ◽  
The World ◽  
The Subject

This article explores the policies of Nazi Germany towards the Karaites, a group of Jewish ancestry which emerged during the seventh to the ninth centuries CE, when its followers rejected the mainstream Jewish interpretation of Tanakh. Karaite communities flourished in Persia, Turkey, Egypt, Crimea, and Lithuania. From 1938 to 1944, the Nazi bureaucracy and scholarship examined the question of whether the Karaites were of Jewish origin, practiced Judaism and had to be treated as Jews. Because of its proximity to Judenpolitik and later to the Muslim factor, the subject got drawn into the world of Nazi grand policy and became the instrument of internecine power struggles between various agencies in Berlin. The Muslim factor in this context is construed as German cultivation of a special relationship with the Muslim world with an eye to political dividends in the Middle East and elsewhere. Nazi views of the Karaites’ racial origin and religion played a major role in their policy towards the group. However, as the tides of the war turned against the Germans, various Nazi agencies demonstrated growing flexibility either to re-tailor the Karaites’ racial credentials or to entirely gloss over them in the name of “national interests,” i.e. a euphemism used to disguise Nazi Germany's overtures to the Muslim world.

scholarly journals “The Jews love numbers”: Steven L. Anderson, Christian Conspiracists, and the Spiritual Dimensions of Holocaust Denial

2020 ◽  
Vol 14 (2) ◽  
pp. 44-64
Author(s):  
Matthew H. Brittingham
Keyword(s):  
Small Time ◽  
Spiritual Warfare ◽  
Baptist Church ◽  
Holocaust Denial ◽  
Love Numbers ◽  
The Holocaust ◽  
The World

From his pulpit at Faithful Word Baptist Church (Independent Fundamental Baptist) in Tempe, AZ, fundamentalist preacher Steven L. Anderson launches screeds against Catholics, LGBTQ people, evolutionary scientists, politicians, and anyone else who doesn't share his political, social, or theological views. Anderson publishes clips of his sermons on YouTube, where he has amassed a notable following. Teaming up with Paul Wittenberger of Framing the World, a small-time film company, Anderson produced a film about the connections between Christianity, Judaism, and Israel, entitled Marching to Zion (2015), which was laced with antisemitic stereotypes. Anderson followed Marching to Zion with an almost 40-minute YouTube video espousing Holocaust denial, entitled “Did the Holocaust Really Happen?” In this article, I analyze Anderson's Holocaust denial video in light of his theology, prior films, and connections to other Christian conspiracists, most notably Texe Marrs, I particularly show how Anderson frames the “Holocaust myth,” as he calls it, in light of a deeper spiritual warfare that negatively impacts the spread of Christianity.

scholarly journals МИТРОПОЛИТ АНДРЕЙ ШЕПТИЦЬКИЙ В КОНТЕКСТІ МУЗИЧНОЇ КУЛЬТУРИ УКРАЇНСЬКОЇ ДІАСПОРИ (до 155-річчя від дня народження)

2020 ◽  
Author(s):  
Admink Admink
Keyword(s):  
Twentieth Century ◽  
Catholic Church ◽  
Educational Institutions ◽  
Education Abroad ◽  
Musical Culture ◽  
Choral Works ◽  
The World ◽  
Musical Creativity ◽  
Church In The World

Досліджується роль митрополита Андрея Шептицького у розвитку музичної культури української діаспори ХХ століття. Акцентована увага на таких аспектах діяльності Митрополита: розбудова української греко-католицької церкви у світі, його візити у різні країни, розвиток системи духовних навчальних закладів, підтримка світських навчальних закладів, встановлення стипендій для музикантів, які здобували освіту за кордоном, участь у процесах розвитку церковного співу. Виокремлюються святкування на честь Митрополита та вшанування його пам’яті за участю музикантів у різних країнах світу. Питання втілення художнього образу митрополита Андрея Шептицького в музичній творчості композиторів діаспори розглянуто на прикладі аналізу хорових творах одного із його стипендіатів – А. Гнатишина з Австрії.Ключові слова: музична культура, українська діаспора, українська греко -католицька церква, художній образ, митрополит Андрей Шептицький. The author studied role of Metropolitan Archbishop Andrei Sheptytskyi in the development of musical culture of the Ukrainian Diaspora during the twentieth century Emphasis is made on the following aspects of the Metropolitan Archbishop’s activity: development of the Ukrainian Greek Catholic Church in the world, his visits to different countries, development of the system of spiritual educational institutions, support of religious educational institutions, establishment of scholarships for musicians who have received education abroad, participation in processes of church singing development. The article highlights the celebration in honor of the Metropolitan Archbishop and honoring his memory with the participation of musicians from around the world. The author reveals embodiment of the image of Metropolitan Archbishop Andrei Sheptytskyi in the musical creativity of the Diaspora composers at the example of the choral works of one of his fellows, Andrei Hnatyshyn from Austria.Key words: musical culture, Ukrainian diaspora, Ukrainian Greek Catholic Church, image, Metropolitan Archbishop Andrei Sheptytskyi.

scholarly journals Hannah Arendt's Eichmann Controversy as Destabilizing Transatlantic Text

AJS Review ◽  
2013 ◽  
Vol 37 (1) ◽  
pp. 115-134
Author(s):  
Adam J. Sacks
Keyword(s):  
New York ◽  
Twentieth Century ◽  
Turning Point ◽  
Public Intellectuals ◽  
Pivot Point ◽  
The Public ◽  
The Holocaust ◽  
Judaic Studies ◽  
The World ◽  
Critical Turning Point

The controversy surrounding Hannah Arendt's reportage on the Eichmann trial in Jerusalem and the subsequent book cannot be underestimated. For Arendt personally, the trial was the decisive event in the second half of her life and amounted to nothing less than a second exile. On the world stage, it marked not only a critical turning point in international consciousness of the Holocaust, but also both initiated and reflected a critical shift in intra-Jewish representations and expression. Arendt's book could in fact be considered as a master text for Judaic studies in the second half of the twentieth century. To mention two of many possible consequences, the controversy may be seen as a pivot point from which the culture of the public intellectuals of New York argued itself out of the spotlight, as well as a primary catalyst for two of the most significant works on the Holocaust penned by women: Lucy Davidowicz'sThe War against the Jews(1975) and Leni Yahil'sThe Holocaust(1987).

Sacrifice in Jewish Tradition

2017 ◽  
Author(s):  
David L. Weddle
Keyword(s):  
Jewish People ◽  
Jewish Tradition ◽  
God's Will ◽  
Redemptive Suffering ◽  
The Holocaust ◽  
Tikkun Olam ◽  
The World ◽  
The One ◽  
The Individual ◽  
The Temple

After Roman destruction of the Temple in Jerusalem in 70CE, Jewish tradition reimagined animal sacrifices as devotional acts, such as prayer, fasting, and study of Torah, as well as giving up individual desires to fulfil God’s will. Rabbis interpreted the story of Abraham’s binding Isaac for sacrifice (the Akedah) as the model of absolute obedience to divine commands (mitzvoth) and as the basis for the election of the Jewish people to bear witness to the one God. Their commentary, however, included the horrified reaction of Sarah’s scream to the news of Abraham’s act, ending in her death, indicating dissent from sacrifice as religious ideal. Rabbinic tradition transferred the site of sacrifice from temple to synagogue in rituals of High Holy Days, to the family table in Passover and Sabbath rituals, and to the individual will in submission to Torah. In the mystical teaching of Kabbalah, God sacrifices to create the world and Jews are called to sacrifice to redeem the world (tikkun olam). Such vocation of redemptive suffering was called into question by the Holocaust, and some contemporary Israeli poets refer to the Akedah in expressing misgivings about calls to sacrifice in defense of Israel.

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