Journal articles: 'Jewish writers'

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Ivanauskas, Vilius. "Lithuanian Jewish Writers’ Career Paths During the Soviet Period: Between Adapting Within the Republic and Participating in the Empire." Colloquia 35 (December 28, 2015): 89–108. http://dx.doi.org/10.51554/col.2015.29033.

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The author of this article analyzes how Soviet national policy and Jewish culture’s lack of legitimacy impacted the career paths of Jewish writers living in Lithuania and their relationship with the Lithuanian literary field. The article examines the careers of five Jewish writers – Hiršas Ošerovičius, Jokūbas Josadė, Ichokas Meras, Mykolas Sluckis, and Grigorijus Kanovičius – and their different relationships to the Lithuanian literary field. The author applies an interdisciplinary approach, examining these writers’ strategies within the contexts of Soviet ethnic policy and national processes. Building on previous studies, the article opens up a broader perspective on Jewish writers’ options, constraints, and choices both within Lithuania and at the union level.These examples of Soviet-era Jewish writers’ career paths reflect the considerable tensions felt by writers not belonging to the dominant culture when experiencing Soviet ethnopolitics. Writers experiencing a lack of cultural legitimacy had to maneuver: they had to blend into the Lithuanian literary field, participate in it episodically, or be involved in several literary fields simultaneously. It is possible to single out writers’ participation only within the Lithuanian literary field (Meras, Sluckis); their totally or partially articulated strategies of assimilation; their participation within the Lithuanian literary field and within rather fragmented “islands” of Yiddish literature (Josadė, Ošerovičius); as well as (drawing increasingly on the thematics of Jewish history) their active maneuvering between the Lithuanian and Russian literary fields (Kanovičius), which offered artists greater possibilities for recognition. Kanovičius’s model of the Jewish writer/artist’s participation in the empire is the most marked embodiment of the Soviet-era Jewish intellectual’s multi-layered identity.

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Karasik-Updike, Olga B. "Contemporary Jewish Prose in the USA." Literature of the Americas, no. 10 (2021): 100–134. http://dx.doi.org/10.22455/2541-7894-2021-10-100-134.

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The essay presents an overview of Jewish American prose of the second half of the 20th — first two decades of the 21st century within the context of multicultural literature of the USA. The definition of Jewish literature remains a matter of debate. The author of the essay based on the opinions of critics concludes on the criterion for assigning a writer to Jewish literature. It is the artistic embodiment of the personal Jewish experience and identity in the works of literature, the view “from inside,” the perspective of collective memory and the connection to history and culture. Jewish literature today is one of the most developed ethnic segments of multicultural American literature. Writers under study are recognized throughout the world, their works have been translated into many languages, including Russian, they are known to readers and have already become the subject of study by literary scholars. Today, Jewish American literature is represented by two generations of writers. “Senior” generation includes the authors born in the 1920s–30s who began their literary careers in the 60s when there was a generational change in national literature. “Young” generation is represented by the writers who began their literary careers in the 2000s. On the example of the works of the most famous authors of both generations, the author of the essay talks about the factors determining the specific features of Jewish American prose and its characteristic themes, problems, and motives: the search for identity and roots, the representation and rethinking of the Holocaust, ethnic stereotypes, the image of the Jewish family, and the traditions of Jewish humor. The study of the works of modern Jewish writers in the United States allows us to draw conclusions about the display of border consciousness, national and ethnic identity, and collective memory in fiction.

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Bunis, David M. "Writing More and Less ‘Jewishly’ in Judezmo and Yiddish." Journal of Jewish Languages 1, no. 1 (2013): 9–75. http://dx.doi.org/10.1163/22134638-12340005.

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Abstract Max Weinreich used the term yídishlekh to describe the traditional, ‘Jewishly patterned’ style of writing in Yiddish. Weinreich illustrated this style by comparing Mendele Moykher Sforim’s ‘Jewishly-styled’ 1884 Yiddish translation of Leo Pinsker’s Autoemanzipation (Berlin 1882) with the original German-language text. The present article demonstrates that in Judezmo as well as Yiddish, writers have consciously used ‘Jewish styling,’ and its converse, in the diverse literary genres they cultivated from the Middle Ages into the early twentieth century. However, as a result of somewhat divergent social, political, and ideological trends in the Judezmo as opposed to Yiddish speech communities later in the twentieth century, Yiddish writers today prefer to incorporate features of ‘Jewish styling’ in their writing, while Judezmo writers tend to reject them.

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Shneer, David. "A Study in Red: Jewish Scholarship in the 1920s Soviet Union." Science in Context 20, no. 2 (June 2007): 197–213. http://dx.doi.org/10.1017/s026988970700124x.

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ArgumentIn the 1920s the Soviet Union invested a group of talented, mostly socialist, occasionally Communist, Jewish writers and thinkers to use the power of the state to remake Jewish culture and identity. The Communist state had inherited a multiethnic empire from its tsarist predecessors and supported the creation of secular cultures for each ethnicity. These cultures would be based not on religion, but on language and culture. Soviet Jews had many languages from which to choose to be their official Soviet language, but Yiddish, the vernacular of eastern European Jewry, won the battle and served as the basis of secular Soviet Jewish culture. Soviet Jewish scholars, writers, and other cultural activists remade Jewish culture by creating a usable Jewish past that fit the socialist present, reforming the “wild” vernacular of Yiddish into a modern language worthy of high culture, and transforming Jews into secular Soviet citizens.

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Hand, Seán. "Francophone Jewish writers: Imagining Israel." Modern & Contemporary France 24, no. 4 (July 28, 2016): 445–46. http://dx.doi.org/10.1080/09639489.2016.1209467.

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Reiter, Andrea. "Jewish women writers in Britain." Journal of Modern Jewish Studies 17, no. 4 (August 3, 2018): 514–15. http://dx.doi.org/10.1080/14725886.2018.1504872.

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Astro, Alan. "Francophone Jewish Writers: Imagining Israel." Journal of Israeli History 36, no. 1 (January 2, 2017): 99–101. http://dx.doi.org/10.1080/13531042.2017.1294524.

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Prokop-Janiec, Eugenia. "Jewish Writers in Polish Literature." Polin: Studies in Polish Jewry 15, no. 1 (January 2002): 359–81. http://dx.doi.org/10.3828/polin.2002.15.359.

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Rethelyi, Mari. "A Place of Pretense and Escapism: The Coffeehouse in Early 20th Century Budapest Jewish Literature." Religions 9, no. 10 (October 18, 2018): 320. http://dx.doi.org/10.3390/rel9100320.

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In Budapest, going to the coffeehouiennese Café and Fin-De-Siecle Cultuse was the quintessential urban habit. The coffeehouse, a Judaized urban space, although devoid of any religious overtones, was Jewish in that most of the owners and significant majority of the intellectual clientele were Jewish—secular and non-affiliated—but Jewish. The writers’ Jewishness was not a confessed faith or identity, but a lens on the experience of life that stemmed from their origins, whether they were affiliated with a Jewish institution or not, and whether they identified as Jews or not. The coffeehouse enabled Jews to create and participate in the culture that replaced traditional ethnic and religious affiliations. The new secular urban Jew needed a place to express and practice this new identity, and going to the coffeehouse was an important part of that identity. Hungarian Jewish literature centered in Budapest contains a significant amount of material on the coffeehouse. Literature provided a non-constrained and unfiltered venue for the secular Jewish urban intellectuals to voice freely and directly their opinions on Jewish life at the time. In the article I examine what the Jewish writers of the early 20th century wrote about Budapest’s coffeehouses and how their experience of them is connected to their being Jewish.

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Klor, Sebastian. "Zionism and the New Left: The Mordechai Anielewicz Brigade In Argentina in the 1960s." Hebrew Union College Annual 93 (June 1, 2023): 265–92. http://dx.doi.org/10.15650/hebruniocollannu.93.2022/0265.

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The New Left challenged Argentina’s Jews, both young and old, who in the 1960s numbered more than 300,000. It compelled them to reexamine and redefine ethnic-Jewish, national, and transnational elements of their collective identity. On the theoretical level, the New Left raised intriguing questions that have been a focus of attention for scholars of Latin American Jewry in general and Argentinian Jewry in particular, as well as for writers on hyphenated identities. The scholarly debate revolves around the relative weights of the ethnic-Jewish and general-national civic components of the collective identities of Jews of each specific country. Are they Latin-American Jews or Jewish Latin-Americans?1 The question has been the impetus for a historiographical debate between scholars in two different fields – Jewish studies and Latin-American studies. The former stress the particularistic aspects of the Jewish experience in Latin America. The latter, in contrast, seek to understand the Jewish experience in this region from a Latin-American standpoint. The different approaches taken by these writers and the resulting debate have, over the last three decades, produced a wide-ranging and rich research literature on issues such as ethnicity, identity, and diaspora.

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O’Brien, Dan. "‘Why will you Jews not accept our culture, our religion and our language?’: James Joyce’s Jew through the Eyes of Jewish America." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2014 (January 1, 2014): 119–22. http://dx.doi.org/10.33178/boolean.2014.23.

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Just as James Joyce is the most important writer since Shakespeare, his Jewish-Irish character, Ulysses’ Leopold Bloom, is the most fascinating fictional Jew since Shylock. All authors must struggle with Joyce’s overwhelming legacy, but what of writers who are themselves Jewish? How do they envisage Bloom and relate to his complex sense of identity—as a Jew, as an Irishman, but most fundamentally as a human being? The three greatest Jewish American writers of the twentieth century, Philip Roth, Bernard Malamud, and Saul Bellow, were all deeply influenced by Joyce. Each of them responded to Joyce’s masterpiece by rewriting it from the perspective of an American Jew—just as Ulysses itself is an Irish rewriting of Homer’s Odyssey. What draws these authors to Joyce? Is it their shared heritage of exile and a lost homeland, or Joyce’s powerful use of language? When asked how one can tell if a novel is Jewish ...

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Weininger, Melissa. "Nationalism and Monolingualism: the “Language Wars” and the Resurgence of Israeli Multilingualism." Polylinguality and Transcultural Practices 16, no. 4 (December 15, 2019): 622–36. http://dx.doi.org/10.22363/2618-897x-2019-16-4-622-636.

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With the establishment of a Jewish settlement in Palestine in the early 20th century, and a Hebrew culture with it, furious debates arose among Jewish writers about the future of Jewish literary multilingualism. Until this period, the idea that Jewish monolingualism was a preferred mode of cultural existence or that a writer would have to choose between the two primary languages of European Jewish cultural production was a relatively new one. Polylingualism had been characteristic of Jewish culture and literary production for millennia. But in modernity, Jewish nationalist movements, particularly Zionism, demanded a monolingual Jewish culture united around one language. Nonetheless, polylingual Jewish culture has persisted, and despite the state of Israel’s insistence on Hebrew as the national language, Israeli multilingualism has surged in recent years. This article surveys a number of recent developments in translingual, transcultural, and transnational Israeli literary and cultural forms

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Nakhimovsky, Alice, and Sorrel Kerbel. "Jewish Writers of the Twentieth Century." Slavic and East European Journal 49, no. 2 (July 1, 2005): 326. http://dx.doi.org/10.2307/20058277.

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Fischthal, Hannah Berliner. "Modern Jewish Women Writers in America." Studies in American Jewish Literature (1981-) 26 (January 1, 2007): 115–19. http://dx.doi.org/10.2307/41206082.

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Fischthal, Hannah Berliner. "Modern Jewish Women Writers in America." Studies in American Jewish Literature (1981-) 26 (January 1, 2007): 115–19. http://dx.doi.org/10.5325/studamerjewilite.26.2007.0115.

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Dykewomon, Elana, and Jyl Lynn Felman. "Forward and Backward: Jewish Lesbian Writers." Bridges 16, no. 1 (April 2011): 228–33. http://dx.doi.org/10.2979/bridges.16.1.228.

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Cicioni, Mirna. "Italian Jewish Writers Revisited and Redefined." Italian Studies 66, no. 3 (November 2011): 449–57. http://dx.doi.org/10.1179/007516311x13134938525192.

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Díaz Bild, Aída. "The Mighty Walzer." European Judaism 55, no. 2 (September 1, 2022): 23–41. http://dx.doi.org/10.3167/ej.2022.550204.

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Howard Jacobson is a British author who is proud of being labelled a Jewish writer and does not hesitate to describe himself as ‘entirely and completely Jewish’. He believes that English-Jewish writers should address directly the challenge of being Jewish, which is precisely what he does in The Mighty Walzer (1999). The novel shows once again Jacobson’s greatness as a comic novelist and thus reinforces his assumption that the ingenious, joking Jew is the Jew in essence. Like many scholars, Jacobson believes that self-aimed humour has allowed Jewish people to cope with the paradoxical nature of their culture and historical situation. In The Mighty Walzer Jacobson proves to be the Jew par excellence by joking about everything from religion to food, making fun of the contradictions and incongruities of Jewish life.

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Romani, Gabriella. "Jewish Italian Literature before Primo Levi and Giorgio Bassani." MLN 139, no. 1 (January 2024): 86–107. http://dx.doi.org/10.1353/mln.2024.a930287.

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Abstract: Primo Levi and Giorgio Bassani represent two of the most prominent Jewish voices of the Italian modern literary tradition, recognized both nationally and internationally. Their literary portrayals of Jewish life and of the tragic experience of the Shoah have undoubtedly marked a new era in the representation of Jewish Italians. Little critical attention, however, has been paid to other Jewish Italian writers from the nineteenth and early twentieth centuries. This essay aims to provide a first mapping of nineteenth-century Jewish Italian writers, while arguing the importance of studying Italy's Shoah narratives within the context of not only Fascism, but also of nineteenth-century Jewish history and the literature produced during the complex process of Jewish integration in post-unification Italy.

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Birnbaum, Ellen. "Two Millennia Later: General Resources and Particular Perspectives on Philo the Jew." Currents in Biblical Research 4, no. 2 (February 2006): 241–76. http://dx.doi.org/10.1177/1476993x06059010.

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Twenty centuries after he lived, Philo is regarded by scholars in many disciplines as an important and intriguing subject of study. Extensive print and electronic resources are available to facilitate and inform Philonic research. Fifty years ago, writers debated whether Philo—long neglected by mainstream Jewish tradition—was more fundamentally a Jew or a Greek. To illuminate this issue, these writers often focused on possible Jewish and/or Greek sources of Philo’s ideas and examined his ideas in relation to Jewish and/or Greek parallels. In recent works, however, scholars have probed the complexity of Philo’s Jewish identity from a wider range of perspectives. These include describing what constitutes Philo’s Judaism (‘the descriptive approach’); examining how he deals with Jewish and universal aspects of certain themes (‘the thematic approach’); comparing his ideas to Jewish and other traditions to see how he uses these traditions (‘the comparative approach’); studying how he presents Jews and Judaism to create a positive impression among his readers (‘the presentational approach’); and taking into account the socio-political context of first-century Alexandria to explore his attitudes about Jews and others, to find reflections of contemporary circumstances in his works or to explore the relationship between his exegetical and historical writings (‘the socio-political approach’). Generally considered by scholars today to have been a loyal and observant Jew, Philo is occasionally being integrated into broader studies of the Second Temple period and of Diaspora Jews during that time, and he has also been included in surveys of Jewish topics from the Bible to the present.

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Goldman, Dara E., and Brett Ashley Kaplan. "Twenty-First-Century Jewish Writing and the World." American Literary History 33, no. 4 (November 16, 2021): 703–8. http://dx.doi.org/10.1093/alh/ajab072.

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Abstract This introduction situates the essays about twenty-first century Jewish writing and the world in light of the exciting line up of writers who joined us at the University of Illinois for a series bridging fiction and scholarship. Nicole Krauss, Ruby Namdar, David Bezmozgis, and Ayelet Tsabari--Jewish writers from Israel, the U.S., and Canada, span a range of modalities and thematic concerns that ultimately illuminate the complexities of Jewish writing.

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Barabash, Yuri Ya. "Ethno-cultural Borderline: Conceptual, Typological, and Circumstantial Aspects (Alien — Other — One’s own). Third article." Studia Litterarum 6, no. 2 (2021): 264–303. http://dx.doi.org/10.22455/10.22455/2500-4247-2021-6-2-264-303.

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The final part of the triptych is devoted to the problematics of Ukrainian-Jewish literary border. Unlike two previous parts, where geoplitical and regional aspects prevailed (Galitchina, Kharkov — Donbass), here the “internal” border is focused on, or, according to M. Bakhtin, “the dialogical contact between texts (statements)” which implies the priority role of the synchronic approach. As а semantic and methodological “common denominator” for two approaches, the formula for the dialectical interconnection of categories “Alien,” “Other,” “Own” is used. The research is conducted in three directions: 1) the Jewish theme in Ukrainian literature as the “text;” the accent is put on the specificity of literary solutions; 2) writers-Jews in the liminal literary space of Ukraine, the phenomena of cultural diffusions and interferences; 3) Ukrainian writers of the Jewish origin — sociopsychological version of the ethnocultural border.

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Barabash, Yuri Ya. "Ethno-cultural Borderline: Conceptual, Typological, and Circumstantial Aspects (Alien — Other — One’s own). Third article." Studia Litterarum 6, no. 2 (2021): 264–303. http://dx.doi.org/10.22455/2500-4247-2021-6-2-264-303.

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The final part of the triptych is devoted to the problematics of Ukrainian-Jewish literary border. Unlike two previous parts, where geoplitical and regional aspects prevailed (Galitchina, Kharkov — Donbass), here the “internal” border is focused on, or, according to M. Bakhtin, “the dialogical contact between texts (statements)” which implies the priority role of the synchronic approach. As а semantic and methodological “common denominator” for two approaches, the formula for the dialectical interconnection of categories “Alien,” “Other,” “Own” is used. The research is conducted in three directions: 1) the Jewish theme in Ukrainian literature as the “text;” the accent is put on the specificity of literary solutions; 2) writers-Jews in the liminal literary space of Ukraine, the phenomena of cultural diffusions and interferences; 3) Ukrainian writers of the Jewish origin — sociopsychological version of the ethnocultural border.

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Holub, Robert C. "Jewish Nietzscheanism." Nietzsche-Studien 50, no. 1 (September 8, 2021): 396–409. http://dx.doi.org/10.1515/nietzstu-2021-500123.

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Abstract Jewish Nietzscheans have traditionally shied away from any detailed examination of Nietzsche’s comments on contemporary Jewry or the Jewish religion. Scholars who have examined Jewish Nietzscheans have therefore sought to connect Nietzsche with some dimension of Jewish thought through similarities in views between Nietzsche and the Jewish intellectuals who were purportedly influenced by him. The two books under consideration in this essay strain to find solid connections between Nietzsche’s philosophy and the writings of eminent Jewish writers. Daniel Rynhold and Michael Harris examine how selected Nietzschean concepts can also be found in the work of the noted Jewish thinker Rabbi Joseph Soloveitchik. David Ohana, by contrast, examines a variety of Jewish writers who at some point exhibited an enthusiasm for Nietzsche, ranging from Hebrew scholars and translators to German-Jewish intellectuals. Both books suffer from many of the shortcomings of general Nietzschean influence studies: there is often no sound philological evidence of influence, or the “connection” is so general that it is difficult to see Nietzsche as the source of influence, or the alleged influence was of short duration, and it is difficult to understand what remains Nietzschean in the individual influenced.

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Holub, Robert C. "Jewish Nietzscheanism." Nietzsche-Studien 50, no. 1 (August 18, 2021): 396–409. http://dx.doi.org/10.1515/nietzstu-2021-0021.

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Abstract Jewish Nietzscheans have traditionally shied away from any detailed examination of Nietzsche’s comments on contemporary Jewry or the Jewish religion. Scholars who have examined Jewish Nietzscheans have therefore sought to connect Nietzsche with some dimension of Jewish thought through similarities in views between Nietzsche and the Jewish intellectuals who were purportedly influenced by him. The two books under consideration in this essay strain to find solid connections between Nietzsche’s philosophy and the writings of eminent Jewish writers. Daniel Rynhold and Michael Harris examine how selected Nietzschean concepts can also be found in the work of the noted Jewish thinker Rabbi Joseph Soloveitchik. David Ohana, by contrast, examines a variety of Jewish writers who at some point exhibited an enthusiasm for Nietzsche, ranging from Hebrew scholars and translators to German-Jewish intellectuals. Both books suffer from many of the shortcomings of general Nietzschean influence studies: there is often no sound philological evidence of influence, or the “connection” is so general that it is difficult to see Nietzsche as the source of influence, or the alleged influence was of short duration, and it is difficult to understand what remains Nietzschean in the individual influenced.

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Rabinovich, Irina. "Nostalgia and Creative Urge as Double-Edged Swords in the (Auto)Biographical Writings of Rose Gollup-Cohen." Acta Universitatis Sapientiae, Philologica 15, no. 1 (November 1, 2023): 1–16. http://dx.doi.org/10.2478/ausp-2023-0001.

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Abstract While some Jewish immigrant autobiographies have received broad critical attention, a few important autobiographical endeavours have been underrepresented or almost forgotten. Autobiographies written by Jewish female writers who immigrated to America from Russia, Poland, or Galicia often draw a bifurcated picture of their struggles in callous New York sweatshops, or, on the contrary, they exalt the Jews’ notable success while blending in the American melting pot. Scarce studies, however, have been devoted to the dislocation and uprootedness of female immigrants and to the nostalgic feelings they have experienced during their absorption into American reality. This paper intends to resuscitate the forgotten voice of a Jewish immigrant female writer, Rose Gollup-Cohen. Moreover, using primarily psychoanalytical methodology and a feminist theory, the paper focuses on the nostalgic feelings that immigrants reverted to. Finally, it deals with both the therapeutic and the destructive powers of compulsive writing and shows how the writing process assists an immigrant writer when coping with distress experienced in her new homeland, but, on the other hand, it also demonstrates how compulsive writing may lead to obsessive behaviours, resulting in losing awareness of one’s surroundings, neglecting one’s family, and even to depression and suicide.

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Visi, Tamás. "Jewish Physicians in Late Medieval Ashkenaz." Social History of Medicine 32, no. 4 (January 3, 2019): 670–90. http://dx.doi.org/10.1093/shm/hky110.

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Summary Medical writings written by Jews in late medieval Western and Central Europe demonstrate that although Jews were excluded from universities, the medical world outside of the universities was open to them. Jewish medical writers relied on Latin and vernacular sources and often they wrote in German. Emphasising the importance of knowledge of authoritative books, they attempted to secure their social standing by demonstrating that they confirmed to the generally accepted social norm that required physicians and surgeons to rely on learned medicine. Nevertheless, only a few Jewish medical practitioners wrote books.

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Goldstein, Evan. "Lectures to Specters: Ozick's Genealogies." Prooftexts 40, no. 3 (2024): 140–74. http://dx.doi.org/10.2979/ptx.00005.

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Abstract: Cynthia Ozick is often considered one of the few writers willing to identify herself specifically as a Jewish writer. Yet this characterization of Ozick obscures more than it illuminates. By attending to the understudied themes of genealogy and sexuality in Ozick's work, a more complicated picture of her relation to Jewish identity emerges. This article shows how Ozick figures the ambivalent relation of Jewish identity and literature through deviant sexualities and genealogical breakdown, through a reading of her novella "Envy; or Yiddish in America" (1969). Drawing on studies of the biological imagination in Jewish literature, post-vernacular Yiddish histories, and recent critical scholarship on identity in Jewish literary study, I read Ozick as a theorist of the entanglement, tense but generative, of literature and desire. My reading seeks not only to revise our scholarly relation to this canonical figure, but also to use genealogy to ask how literature complicates normative models of identity in Jewish studies.

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Loader, William. "“Not as the Gentiles”: Sexual Issues at the Interface between Judaism and Its Greco-Roman World." Religions 9, no. 9 (August 28, 2018): 258. http://dx.doi.org/10.3390/rel9090258.

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Sexual issues played a significant role in Judaism’s engagement with its Greco-Roman world. This paper will examine that engagement from the Hellenistic Greco-Roman era to the end of the first century CE. In part, sexual issues were a key element of the demarcation between Jews and the wider community, alongside such matters as circumcision, food laws, the sabbath keeping, and idolatry. Jewish writers, such as Philo of Alexandria, made much of the alleged sexual profligacy of their Gentile contemporaries, not least in association with wild drunken parties, same-sex relations, and pederasty. Jews, including the emerging Christian movement, claimed the moral high ground. In part, however, matters of sexuality were also areas where intercultural influence was evident, such as in the shift in the Jewish tradition from polygyny to monogyny, but also in the way Jewish and Christian writers adapted the suspicion, and sometimes rejection, of the passions that were characteristic of some of the popular philosophies of their day, seeing each other as allies in their moral crusade.

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Sobczak, Michael. "Karl August Varnhagen von Ense – „szara eminencja” dziewiętnastowiecznej niemieckiej publicystyki politycznej." Studia Litteraria 15, no. 4 (2020): 275–87. http://dx.doi.org/10.4467/20843933st.20.023.12544.

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Karl August Varnhagen von Ense – an “éminence grise” of German Political Journalism in the 19th Century Karl August Varnhagen von Ense (1785–1858) was a German diplomat, biographer and archivist-collector. He worked as a tutor in the homes of several families of the wealthy Jewish bourgeoisie. This allowed him to get in touch with prominent poets and writers of romanticism, such as Friedrich de la Motte Fouqué, Adelbert von Chamisso, Justinus Kerner and Ludwig Uhland. During the Napoleonic Wars Varnhagen served in Austrian and Russian army. 1814 he married Rahel Levin, a Jewish writer who hosted one of the most prominent German literary salons in the late 18th and early 19th centuries. Their home in Berlin became the meeting-place of high civil servants, philosophers, writers and artists. Although Varnhagen developed a reputation as an critical writer and journalist, he is most famous as a biographer and archivist-collector. The article investigates Varnhagen’s activities as a journalist and demonstrates journalism as an unknown and unexplored but significant and valuable aspekt of his work, which is substantial in volume.

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Woods, Richard D., and Darrell B. Lockhart. "Jewish Writers of Latin America: A Dictionary." Hispania 81, no. 3 (September 1998): 559. http://dx.doi.org/10.2307/345659.

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Caufield, Catherine. "Double Diversity: Jewish Women Writers in Canada." Journal for the Academic Study of Religion 33, no. 1 (April 5, 2020): 30–48. http://dx.doi.org/10.1558/jasr.39524.

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Ronell, Anna P. "Three American Jewish Writers Imagine Eastern Europe." Polin: Studies in Polish Jewry 19, no. 1 (January 2007): 373–91. http://dx.doi.org/10.3828/polin.2007.19.373.

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Shafranskaya, Eleonora F. "Armenian Text: Job’s Children." Polylinguality and Transcultural Practices 19, no. 3 (September 30, 2022): 511–20. http://dx.doi.org/10.22363/2618-897x-2022-19-3-511-520.

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The article considers one of the patterns of the Armenian text in Russian literature - the relationship of the historical destinies of the Armenian and Jewish peoples. The purpose of the study is to present, using the example of travelogues of writers of the second half of the twentieth century: Andrei Bitov, Vasily Grossman, Yuri Karabchievsky, Georgy Gachev, how this pattern of the Armenian text was formed - the pairing of the tragic fate of Jews and Armenians. The intention of the mentality of the Armenians, based on their ancient history, coincides with the Jewish intention, which is shown in the article using typological examples from the prose of Dina Rubina. The Armenian text, according to the author of the article, is a literary construct invented precisely by the writer’s creativity, first by prose, then by poetry responding to it. Thus, examples of the Armenian text, which is in interaction with the specified prose, are given from the lyrics of contemporary poets - Liana Shahverdyan, Alessio Gaspari. The Armenian text is a construct retransmitted in Russian literature. It was created by writers who reproduce certain stable patterns in their work. On the material of this study, we focused on one of them - the ontological relationship of Armenians and Jews. Its central motif is the metaphor of the historical memory of the bloody 20th century - a metaphor-reproach for the fratricidal wars of mankind.

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Rethelyi, Mari. "Good writers, bad Jews: the “Jewish Question” among Hungarian Jewish intellectuals of the interwar period." Journal of Modern Jewish Studies 17, no. 2 (January 17, 2018): 222–35. http://dx.doi.org/10.1080/14725886.2018.1423742.

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Tomassucci, Giovanna. "Tuwim’s Wedge: 'Survival Strategies' of a Polish-Jewish Poet." Acta Universitatis Lodziensis. Folia Litteraria Polonica 36, no. 6 (May 30, 2017): 49–67. http://dx.doi.org/10.18778/1505-9057.36.05.

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Tuwim’s approach to the “Jewish question” has already been analyzed by Polish and foreign scholars. The article is intended to consider some “survival strategies” of the Polish poet from a slightly different angle. In Poland, in the period between the wars Jewish writers were persuaded to accept total polonization and a rejection of their ethnic identity; yet, at the same time they often suffered a rejection from the circles of Polish artists. Any attempt of highlighting their Jewish identity or even a slight interest in Jewish culture incited brutal Jew-bashings. Tuwim considered his being a Polish Jew not only as a fact to be proud of, but also as an opportunity for engaging with self-criticism. He painfully felt the Jewish question as “a powerful wedge cleaving [his own] worldview”. However, like many other Polish-Jewish writers he masked its enduring presence in his own psyche, constructing his public persona through a process of self-fashioning. This paper tries to follow the traces of this “wedge” in Tuwim’s works: from poems supposedly having nothing to do with the “Jewish question”, to encrypted allusions to the great Yiddish writers, from his relentless questioning of all forms of intolerance and nationalist rhetoric, to his conviction that a new poetic language could “reform the world” and become a homeland for all readers regardless of their nationality.

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Margolin, Bruria. "Language and Identity: a Rhetorical Analysis of Palestinian-Israeli Writers’ Language." Psychology of Language and Communication 16, no. 3 (December 1, 2012): 269–81. http://dx.doi.org/10.2478/v10057-012-0018-4.

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Abstract Palestinian-Israeli literature is the literature of a minority that is in a state of political and cultural conflict with the Jewish majority. Thus, Palestinian literature has no clear-cut definition in Israel and is not considered part of the canon of Hebrew literature. To be considered legitimate by the Jewish majority, Palestinian-Israeli writers must disguise their political and cultural conflict with the majority culture and refrain from creating literature that is stereotyped or socially engaged. This article examines the rhetorical devices Palestinian-Israeli writers use to convey their emotions and attitudes toward the Jewish majority without expressing these overtly.

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Glaser, Jennifer. "The Jew in the Canon: Reading Race and Literary History in Philip Roth's The Human Stain." PMLA/Publications of the Modern Language Association of America 123, no. 5 (October 2008): 1465–78. http://dx.doi.org/10.1632/pmla.2008.123.5.1465.

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The evolving political landscape of a multicultural America grown disenchanted with the mythology of the melting pot had vast repercussions for the Jewish American literary imagination. Nonetheless, critical race theory has yet to take full stock of the role of Jewish writers in the debates over canonicity, representation, and multicultural literary genealogies occurring in the United States during the 1980s and 1990s. Philip Roth's The Human Stain, published in 2000, directly engages questions of literary history, race, and the position of the Jewish writer and intellectual in the canon wars. By depicting the tragedy of an African American man who passes into whiteness by passing for a Jewish professor, Roth uses the trope of passing to simultaneously critique the puritan impulse he perceives at the heart of the multicultural academy and write himself into the multicultural canon taking shape at the time.

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Berkovich, E. "BROTHERS MANN IN THE TWENTIETH CENTURY. FRAGMENTS OF THEIR BIOGRAPHY THE WRITERS PREFERRED TO FORGET." Voprosy literatury, no. 2 (September 30, 2018): 218–46. http://dx.doi.org/10.31425/0042-8795-2018-2-218-246.

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The article deals with the little examined period in the life and work of Thomas and Henry Mann, when, from 1895 up to 1896, Henry was editor-in-chief, and Thomas one of the authors, of the blatantly anti-Semitic journalThe Twentieth Century. For the first time in the Russian studies of the writers, the article reveals a compendium of their articles that appeared in that journal. They make it clear that, during the time the two authors worked for the journal, they were under a powerful influence of the nationalistic ‘voelkisch’ ideology, a precursor to National Socialism. The researcher points out the specifics of the brothers’ attitude towards the Jewish world. While Thomas’ articles are not infused with the kind of aggressive anti-Semitism of his brother’s works, they still make a noticeable use of anti-Semitic stereotypes, evidence of his negative perception of Jews. The paper also follows the evolution of the two brothers’ views of the ‘Jewish problem’. Whereas Henry gave up his aggressive anti-Semitism rather easily and moved on to a sympathetic depiction of Jews in the early 1900s, Thomas’ works show little change as far as the Jewish theme is concerned. Thomas Mann, on the other hand, believed that literature and politics were dimensionally separated; but what proved advantageous in terms of artistic quality resulted in a flawed interpretation of the Jewish theme.

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Guttman, Anna Michal. "“Our Brother’s Blood”: Interreligious Solidarity and Commensality in Indian Jewish Literature." Prooftexts 40, no. 2 (2023): 71–93. http://dx.doi.org/10.2979/prooftexts.40.2.03.

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Abstract: This article argues that contemporary Indian Jewish literature recovers a narrative of lost, Indigenous cosmopolitanism, which effectively reframes the history of the Indian subcontinent. More specifically, it contends that interreligious commensality, particularly between Jews and Muslims, forms the center of this cosmopolitan vision, thereby reimagining the home—rather than the public sphere—as the center of cosmopolitan experience. This gendered focus on food as a site for cultural syncretism and remembrance renders the home as a space that redefines Jewish identity and community, thereby challenging the patriarchal authority of both Jewish law and the Indian state. These texts (fiction, drama, poetry and creative nonfiction) preserve and transmit forms of Indian Jewish identity that are marginalized within India and little known by Jews outside the subcontinent. Despite the precipitous decline in the size of India’s Jewish communities, that loss is not defined primarily by externally imposed trauma. Indian Jewish literature therefore offers a distinctive model for remembrance that also challenges contemporary truisms about relationships between Jews and others. The memory of past commensality offers a note of both caution and hope as contemporary Indian Jewish writers wrestle with Jewish-Muslim conflict in the Middle East, where the majority of Jews of Indian descent now reside.

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Scherr, B. P. "Uralsky, M. (2018). Gorky and the Jews. St. Petersburg: Aleteya; Uralsky, M. (2018). Bunin and the Jews. St. Petersburg: Aleteya." Voprosy literatury 1, no. 1 (February 20, 2020): 292–95. http://dx.doi.org/10.31425/0042-8795-2020-1-292-295.

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The two books by Mark Uralsky discussed in this review bring together vast amounts of information about the relationships that two leading Russian writers of their day had with Jewish figures. The topic ‘Bunin and the Jews’ is the less expected, since Bunin had very little connection with Jews before the Revolution. However, afterward — first in Odessa and then in France — he was in regular contact with a number of figures who offered him support in various ways, while he in turn provided protection to several Jews during World War II. The general outlines of Gorky’s extensive interest in Judaism and in Jewish writers are better known, but here too Uralsky makes accessible materials that were either widely scattered or not previously published. Both books suffer somewhat from a seeming haste in their preparation, resulting in minor errors and some structural awkwardness, but these factors do not seriously detract from their value.

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Mondry, Henrietta. "Smell and memory as Jewish archives: the case of Russian Jewish writers." Jewish Culture and History 15, no. 1-2 (March 18, 2014): 43–54. http://dx.doi.org/10.1080/1462169x.2014.898491.

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CROME, ANDREW. "English National Identity and the Readmission of the Jews, 1650-1656." Journal of Ecclesiastical History 66, no. 2 (April 2015): 280–301. http://dx.doi.org/10.1017/s0022046913001577.

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This article explores the presentation of English national identity in literature surrounding the 1655 Whitehall Conference on Jewish readmission to England. Writers in the 1650s suggested that England was suffering providential punishment for sins against the Jewish people. This combined with the idea that God had selected England to restore the Jews to Palestine. This form of ‘chosen’ nationhood complicates understandings of links between Jews and English national identity formation. Jews were recognised as ‘other’, but also as superior to Gentiles. England was therefore ‘chosen’ for a special purpose, but in no way replaced ethnic Israel.

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Hingley, Lillian. "Between Granite and Rainbow: Woolfian Literary Speculation in Ozick’s Nonfiction." Studies in American Jewish Literature (1981-) 43, no. 1 (March 2024): 97–108. http://dx.doi.org/10.5325/studamerijewilite.43.1.0097.

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Abstract While figures such as Ruth R. Wisse hold that Cynthia Ozick’s melding of fiction with nonfiction is a rejection of authorial responsibility, Ozick’s fictionalized accounts of real-life writers has a literary precedent: Virginia Woolf. Just as Woolf speculates about how Austen might have become an experimental, proto-modernist writer had she lived longer, Ozick speculates that Woolf herself might have fully realized her genius if she had lived like her sister. By examining how Ozick adopts Woolf’s technique of turning real-life writers into her own characters to speculate about their lives, this article argues that Ozick revises Woolf’s approach—using literary-historical counterfactuals to redress the historical omission of women writers—to counter the suppression of Jewish writers in history. This article makes a case for how Ozick’s creative rewritings of other writers’ lives is not a rejection of authorial responsibility, but a real attempt to redress the unfulfilled promise of real people whose lives were unjustly cut short by violent historical realities.

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Grossman, Rachelle. "The Most Mexican of Us All: Yiddish Modernism and the Racial Politics of National Belonging." Comparative Literature Studies 60, no. 2 (May 2023): 282–311. http://dx.doi.org/10.5325/complitstudies.60.2.0282.

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ABSTRACT This article investigates how Yiddish writing in Mexico illuminates the ambiguous position of Jews both within their local context and as part of a global network of Yiddish modernist writers. Through an analysis of the poetry of two Jewish immigrants to Mexico, Yitzjok (Isaac) Berliner (1899–1957) and Jacobo Glantz (1902–1982), this article argues that these immigrant poets adopted local themes and styles characteristic of Mexican modernism as a way to rhetorically write Jews into the nation. Although Mexican modernist literature and art was most typically expressed in Spanish, these poets took on local forms but preserved Jewish difference by writing in Yiddish. At the same time, Berliner and Glantz also engaged with a global, diasporic network of Yiddish modernism centered in New York and Warsaw. Focusing on the so-called “Mexican” subject matter enabled these poets to participate in a larger conversation about expanding the boundaries of Yiddish literature, proposing the literature’s worldliness by speaking beyond an explicitly Jewish experience. The works of these immigrant writers, therefore, demonstrate the emergence of a Third Space at the intersection not only of the immigrant and the nation, but also between the periphery and the centers of a transnational Yiddish network.

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Herman, David. "How Jewish Refugee Critics Changed British Literary Criticism, 1970–2020." Humanities 9, no. 3 (August 14, 2020): 80. http://dx.doi.org/10.3390/h9030080.

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During the mid- and late 20th century, a small group of Jewish refugee critics changed the way British culture thought about what kind of literature mattered and why. These outsiders went on to have an enormous impact on late 20th-century British literary culture. What was this impact? Why in the last third of the 20th century? Why did British literary culture become so much more receptive to critics like George Steiner, Gabriel Josipovici, Martin Esslin and SS Prawer and to a new canon of continental Jewish writers? The obstacles to Jewish refugee critics were formidable. Yet their work on writers like Kafka, Brecht and Paul Celan, and thinkers like Heidegger and Lukacs had a huge impact. They also broke the post-war silence about the Holocaust and moved the Jewish Bibl from the margins of English-speaking culture.

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Amit-Kochavi, Hannah. "Sanctions, Censure and Punitive Censorship: Some Targeted Hebrew Translations of Arabic Literature from 1961-1992." TTR 23, no. 2 (May 16, 2012): 89–112. http://dx.doi.org/10.7202/1009161ar.

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Translations of Arabic literature into Hebrew have been marginally present in Israeli Jewish culture for the last 62 years. Their production and reception have been affected by the ongoing political Jewish-Arab conflict which depicts the Arab as a threatening enemy and inferior to the Jew. This depiction has often led to fear and apprehension of Arabic literary works. The present paper focuses on several cases where Hebrew translations of Arabic prose and poetry were publicly condemned as a potential threat to the stability of Israeli Jewish sociopolitical creeds and state security. The various sanctions imposed on the texts and their writers (though not on their translators!) by Israeli authorities, the Israeli Hebrew press and public opinion are described and explained. These sanctions were subsequently lifted after Israeli Jewish writers rose up against censure and censorship by raising their voices in protest.

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Wanner, Adrian. "Russian Jews as American Writers: A New Paradigm for Jewish Multiculturalism?" MELUS: Multi-Ethnic Literature of the U.S. 37, no. 2 (2012): 157–76. http://dx.doi.org/10.1353/mel.2012.0024.

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Hess, Erika E. "Francophone Jewish Writers: Imagining Israel by Lucille Cairns." French Review 90, no. 4 (2017): 252. http://dx.doi.org/10.1353/tfr.2017.0249.

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Yi Eun Kyung. "Identity of Jewish Writers in the Soviet Union." Korean Journal of Slavic Studies 31, no. 1 (March 2015): 53–84. http://dx.doi.org/10.17840/irsprs.2015.31.1.003.

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Journal articles on the topic 'Jewish writers'

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