Bibliografías temáticas / Jewish men – fiction

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Literatura académica sobre el tema "Jewish men – fiction"

Autor: Grafiati
Publicado: 25 de julio de 2024
Última modificación: 31 de julio de 2025

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Artículos de revistas sobre el tema "Jewish men – fiction"

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Resnick, Irven M. "Medieval Roots of the Myth of Jewish Male Menses." Harvard Theological Review 93, no. 3 (2000): 241–63. http://dx.doi.org/10.1017/s0017816000025323.

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Good historical fiction reveals not only the realities of a particular epoch, but also its cultural attitudes. An excellent example is Bernard Malamud's The Fixer, which succeeds in disclosing the nature of Russian anti-semitism by artfully weaving together enduring themes of anti-Jewish Christian mythology—the blood libel and accusations of ritual murder—to illustrate the fabric of Jewish life in early modern Russia. Perhaps almost unnoticed in his work, however, are references to the myth of Jewish male menses. Consider the following passages from The Fixer, in which the Jewish defendant, Ya
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Sadkowski, Piotr. "La transposition profane de l’Exode dans Moïse fiction de Gilles Rozier." Quêtes littéraires, no. 3 (December 30, 2013): 174–83. http://dx.doi.org/10.31743/ql.4619.

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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 th
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Hollander, Philip. "Rereading “Decadent” Palestinian Hebrew Literature: The Intersection of Zionism, Masculinity, and Sexuality in Aharon Reuveni's ‘Ad Yerushalayim." AJS Review 39, no. 1 (2015): 3–26. http://dx.doi.org/10.1017/s0364009414000622.

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This article asserts that politics motivated Aharon Reuveni to employ representations of psychic fragmentation and dysfunctional social institutions to portray Palestinian Jewish life in his novelistic trilogy‘Ad Yerushalayim. These purportedly decadent representations helped him foreground individual and collective flaws he saw limiting the early twentieth-century Palestinian Jewish community's development and promote norms he saw as conducive to growth. Thus, as examination of the trilogy's central male figures demonstrates, Reuveni advances a Zionist masculinity grounded in introspectivenes
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Muir, Lissa. "Heroes." After Dinner Conversation 4, no. 11 (2023): 63–74. http://dx.doi.org/10.5840/adc2023411105.

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What human values would you deny to save your life? In this work of philosophical short story fiction, a group of families are on vacation touring Frank Lloyd Wright’s Fallingwater when they hear gunshots. While most are confused, one attuned man realizes the danger and quickly gets the children safely into the basement. The remaining group is then confronted by men with guns looking to sort out, and kill, everyone who are not Christian. They are, they say, trying to bring America back to its true values and roots. An offended black man confronts them, but they assure him, they aren’t racists,
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Żórawska-Janik, Natalia. "Homo Holocaustus, or Autobiographical Female Experience of the Holocaust." Tematy i Konteksty specjalny 1(2020) (2020): 275–92. http://dx.doi.org/10.15584/tik.spec.eng.2020.15.

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The aim of this paper is to present the motif of the Shoah in female autobiographcial prose after the year 2000. The paper shows that, in recent years, more and more female authors in the second and third post-Holocaust generations have been recording their traumatic experience, and that the reason for it lies in the social stigmatization of Jewish people. It is stressed here that the issues of the Holocaust are part and parcel of a cultural taboo and – similarly to female written prose – they are frequently ignored or evaluated negatively. The Holocaust issues are tackled by contemporary youn
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Garstad, Benjamin. "Joseph as a Model for Faunus-Hermes: Myth, History, and Fiction in the Fourth Century." Vigiliae Christianae 63, no. 5 (2009): 493–521. http://dx.doi.org/10.1163/157007208x389875.

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AbstractFaunus-who-is-also-Hermes is one of the composite god-kings dealt with in the polemical Christian 'Picus-Zeus narrative' of the fourth century. The narrative of his life is based on the Biblical account of Joseph, along with the elaborations on Joseph's life in Hellenistic Jewish fiction. Whereas Joseph is a virtuous hero, however, Faunus-Hermes is a villain who practices sorcery and usurpation and ultimately induces men to worship him as a god. The Hellenistic novels and especially the philosophical considerations of Philo of Alexandria accentuate the ambiguities in Joseph which might
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Gruner, Wolf. "The Factory Action and the Events at the Rosenstrasse in Berlin: Facts and Fictions about 27 February 1943 — Sixty Years Later." Central European History 36, no. 2 (2003): 179–208. http://dx.doi.org/10.1163/156916103770866112.

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On 27 February 1943 in Nazi Germany the Gestapo brutally arrested more than ten thousand Jewish men and women. Martin Riesenburger, later the Chief Rabbi of the German Democratic Republic, recalled that day as “the great inferno.” This large-scale raid marked the beginning of the final phase of the mass deportations, which had been under way since October 1941. Also interned in Berlin were people who, according to NS terminology, lived in so-called mixed marriages. But new documents show that no deportation of this special group was planned by the Gestapo. In the past decade, in both the Germa
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Magonet, Jonathan. "Editorial." European Judaism 55, no. 2 (2022): v—vi. http://dx.doi.org/10.3167/ej.2022.550201.

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In our autumn edition in 2014 we published articles from a conference on ‘Writing Jews in Contemporary Britain’. They were guest edited for the issue by Axel Stähler and Sue Vice, the organisers of the conference. In their joint introduction they wrote:Contemporary British Jewish writers are being credited with an ‘attitude’ and their fiction is perceived to celebrate ‘the anarchic potential of the Jewish voice’.It will come as no surprise, particularly given what they quoted about ‘attitude’ and ‘anarchic potential’, that the first Jewish author they mentioned, because of his recent award at
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Walsh, Richard G. "Passover Plots." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 3, no. 2-3 (2010): 201–22. http://dx.doi.org/10.1558/post.v3i2/3.3.201.

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Various modern fictions, building upon the skeptical premises of biblical scholars, have claimed that the gospels covered up the real story about Jesus. Dan Brown’s The Da Vinci Code is one recent, popular example. While conspiracy theories may seem peculiar to modern media, the gospels have their own versions of hidden secrets. For Mark, e.g., Roman discourse about crucifixion obscures two secret plots in Jesus’ passion, which the gospel reveals: the religious leaders’ conspiracy to dispatch Jesus and the hidden divine program to sacrifice Jesus. Mark unveils these secret plots by minimizing
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Ali, Baida Abbas. "THE PANORAMIC SOCIAL NOVEL IN MODERN HEBREW LITERATURE READING IN SAMI MICHAEL'S FICTION." International Journal of Humanities and Educational Research 04, no. 01 (2022): 264–79. http://dx.doi.org/10.47832/2757-5403.12.19.

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Sami Mikhail's novel productions have recently received considerable attention from critics, scholars and researchers around the world. Perhaps this is due to the fact that his literary products serve as an artistic tool for awareness of the fate of the Jewish immigrant or citizen and his psychology and behaviors, and the daily reality lived and lived by the Iraqi or Israeli society, and the issues and transformations that occur in the life of the Israeli, as well as thanks to its artistic formulation and its substantive objectives. Many analysts saw Sami Michael's novels as a reflection of so
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Libros sobre el tema "Jewish men – fiction"

1

Jaffe, Daniel M. Jewish gentle: And other stories of gay-Jewish living. Lethe Press, 2011.

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2

Sobel, Eliezer. Minyan: Ten Jewish men in a world that is heartbroken. University of Tennessee Press, 2004.

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3

Lewisohn, Ludwig. The island within. Syracuse University Press, 1997.

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4

Brett, Lily. Too many men. Pan Macmillan Australia, 2000.

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5

Brett, Lily. Too Many Men. HarperCollins, 2006.

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6

Cohen, Colin. House of kidz. CC 600, 1999.

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7

Aaron, Chester. Black and blue Jew: A novel. Creative Arts Book Co., 2002.

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8

Stone, Alex B. Tales from the prayer house. Postern Press, 2011.

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9

Stracher, Cameron. The laws of return. W. Morrow and Co., 1996.

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10

Sukenick, Ronald. Mosaic man. FC2, 1999.

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Capítulos de libros sobre el tema "Jewish men – fiction"

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"Chapter 4 Identity and Assimilation in Jewish American Fiction." In Anxious Men. Edinburgh University Press, 2020. http://dx.doi.org/10.1515/9781474423885-006.

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Sawyer, John F. A. "The Prophets (I): Moses to Huldah." In Prophecy and the Biblical Prophets. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198262107.003.0004.

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Abstract From a thematic survey of prophecy we move on to examine the prophets themselves. Generalizations are valuable, but biblical tradition has preserved stories about named prophets, together with a few unnamed ‘men of God’, sufficiently different from one another to be examined as individuals. In some instances, place and date of birth, parentage, and other biographical details are given. In others almost nothing is known of them apart from a name and what they are reported to have said. Our task is to collect what material there is on each one of them, set it against what we know of soc
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3

Gollance, Sonia. "“What Comes From Men and Women Dancing”." In It Could Lead to Dancing. Stanford University Press, 2021. http://dx.doi.org/10.11126/stanford/9781503613492.003.0008.

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The epilogue connects tropes of the nineteenth and early twentieth centuries of Jews, dance, and modernization with late twentieth- and twenty-first-century representations. Popular works such as Fiddler on the Roof (1964), Dirty Dancing (1987), Rebecca Goldstein’s Mazel (1995), Kerry Greenwood’s Raisins and Almonds: A Phryne Fisher Mystery (1997), Helene Wecker’s The Golem and the Jinni (2013), and Naomi Novik’s Spinning Silver (2018) reveal the continued efficacy of the mixed-sex dancing trope in fictional representations of Yiddish-speaking Jews. These works are often less didactic than nin
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Freedman, Jonathan. "The Temple of Culture and the Market for Letters: The Jew and the Way We Write Now." In The Temple Of Culture. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195131574.003.0003.

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Abstract IN CHAPTER 1 I argued that Jews were much on the minds of nineteenth-century intellectuals in England and America, and in a completely new way, as they began to think of themselves as intellectuals, using the conceptual equipment bequeathed them by their German and other Continental counterparts. But it needs to be added that some of the most important deployments of the figure of the Jew can be found in the genre that, at precisely this moment, was simultaneously experiencing huge popular success and struggling to affirm its artistic prestige: the novel. In this chapter, I want to pa
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Lewin, Judith. "The Sublimity of the Jewish Type: Balzac’s Belle Juive as Virgin Magdalene aux Camélias." In Jewishness. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113454.003.0011.

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This chapter studies the Jewish female character in French literature. The Jewish woman's difference from feminized Jewish men and marriageable Christian women is not enough to delineate her specificity and hence her function as a fictional character. She is also seen through the lens of orientalism, because of the constructed image of her roots in the Middle East as a member of the ‘Hebraic’ or ‘Israelite’ race. The French Romantic writer Chateaubriand suggested that the treatment of Jews by Christian society varied according to their gender and physical appeal. He argued that Jewish women we
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Hoelzel, Alfred. "Thomas Mann’s Attitudes Toward Jews and Judaism: An Investigation of Biography and Oeuvre." In Studies In Contemporary Jewry An Annual. Oxford University PressNew York, NY, 1990. http://dx.doi.org/10.1093/oso/9780195061888.003.0010.

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Abstract Thomas Mann (1875-1955), one of Germany’s finest novelists, ranks securely among the giants of twentieth-century literature. However, Mann’s significance extends much beyond his fiction. As an intellectual whose career traversed seven fateful decades of German history and culminated in American and Swiss exile during a cataclysmic war and its controversy-filled aftermath, Mann, unlike such men as Rainer Maria Rilke or Hermann Hesse, never chose to stand aloof from the hurly-burly of his time. On the contrary, Mann’s intimate engagement with his socio-political environment—from Wilhelm
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Newton, Adam Zachary. "Incognito Ergo Sum." In Race and The Modern Artist. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195123234.003.0009.

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Abstract The epigraph to this essay traces parallel lines from lineage to culture to exile to desire (for redemption), but the vantage point in Joyce’s most modernist of texts is purposely retrospect. With modernity added as a fifth element to Joyce’s cultural itinerary, and with American blacks and American Jews standing in for Hebrews and Gaels, the trajectories marked out by the five texts I discuss in this essay become visible. The Rise of David Levinsky, by Abraham Cahan; The Autobiography of an Ex-Colored Man, by James Weldon Johnson; Passing, by Nella Larsen; and “Soap and Water” and “C
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Furneaux, Holly. "‘Not the face of an enemy’." In Enemy Intimacies and Strange Meetings in Writings of Conflict 1800–1918. Oxford University PressOxford, 2025. https://doi.org/10.1093/9780198913573.003.0005.

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Abstract In Tolstoy’s War and Peace (1869) Nikolai Rostov is disconcerted by his close encounter with a young French officer he takes prisoner: ‘This pale, mud-stained face of a fair-haired young man with a dimple on his chin and bright blue eyes had no business with battlefields; it was not the face of an enemy; it was a domestic, indoor face.’ Tolstoy’s work is persistently concerned with the military captive’s capacity to unsettle ideals of military masculinity, to explore unequal power relations and, ultimately, to raise questions about the legitimacy and purpose of warfare. This chapter u
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Actas de conferencias sobre el tema "Jewish men – fiction"

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M. Ali Jabara, Kawthar. "The forced displacement of Jews in Iraq and the manifestations of return In the movie "Venice of the East"." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/1.

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The character of the Jew was absent from Iraqi cinematic works, while it was present in many Arab cinematic works produced in other Arab countries, and the manner of presenting these characters and the goals behind choosing that method differed. While this character was absent from the Iraqi cinematic narration, it was present in the Iraqi novelist narration, especially after the year 2003. Its presence in the Iraqi narration was diverse, due to the specificity of the Iraqi Jewish character and its attachment to the idea of being an Iraqi citizen, and the exclusion and forced displacement that
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