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Bridges: A Jewish Feminist Journal最新文献

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Antidote 解药
Pub Date : 2010-07-01 DOI: 10.1002/0471743984.vse0525
Penelope Simison
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引用次数: 0
Feminist Dybbuks: Spirit Possession Motif in Post-Second Wave Jewish Women's Fiction 女权主义:后二次浪潮犹太女性小说中的精神占有母题
Pub Date : 2010-04-01 DOI: 10.2979/BRI.2010.15.1.6
Agnieszka Legutko
In this essay, the author examines several innovative explorations and imaginative variations on the theme of spirit possession in contemporary Jewish women's fiction. After a brief overview of the dybbuk possession phenomenon and S. An-sky's well-known play The Dybbuk or Between Two Worlds, the author does a comparative analysis presenting the motif of dybbuk and spirit possession in E. M. Broner's A Weave of Women, Francine Prose's Hungry Hearts, Running Fiercely Toward a High Thin Sound by Judith Katz, The Dyke and the Dybbuk by Ellen Galford, The Romance Reader by Pearl Abraham, and The Road to Fez by Ruth Knafo Setton. Legutko finds women writers place the emphasis on the possessed person and not only on the dybbuk, while the exorcist—the significant focus of the male narratives—is relegated to a secondary role. Feminist dybbuk stories address issues such as arranged marriage, sexual difference, domestic violence, or mother-daughter relationships, while the religious aspects of possession are no longer of primary concern. Finally, Jewish women writers make a great use of humor in the dybbuk narratives.
本文探讨了当代犹太女性小说在精神占有主题上的一些创新探索和富有想象力的变化。在简要概述了鬼附现象和S. An-sky的名剧《鬼附》或《两个世界之间》的基础上,比较分析了E. M.布朗的《女人的编织》、弗朗辛·普罗斯的《饥饿的心》、朱迪思·卡茨的《向高细的声音狂奔》、艾伦·加尔福德的《堤坝与鬼附》、珀尔·亚伯拉罕的《浪漫读本》和露丝·克纳福·塞顿的《非斯之路》中鬼附和灵魂附的主题。莱古特科发现,女性作家把重点放在了被附身的人身上,而不仅仅是魔鬼身上,而驱魔人——男性叙事的重要焦点——则被降级为次要角色。女权主义小说涉及包办婚姻、性别差异、家庭暴力或母女关系等问题,而占有的宗教方面不再是主要关注的问题。最后,犹太女作家在小说叙事中大量运用幽默。
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引用次数: 6
The Mother/Child PapersandThe Book of Seventyby Alicia Ostriker 《母子纸》和艾丽西亚·奥斯特莱克的《七十岁的书》
Pub Date : 2010-04-01 DOI: 10.2979/BRI.2010.15.1.116
J. Burd
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引用次数: 0
Rasa: A Modern Fairy Tale in Two Acts 《拉莎:两幕的现代童话》
Pub Date : 2010-04-01 DOI: 10.2979/BRI.2010.15.1.33
S. Yehuda
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引用次数: 0
Remembering Rita Arditti: (1934-December 25, 2009) 纪念丽塔·阿迪蒂:(1934- 2009年12月25日)
Pub Date : 2010-04-01 DOI: 10.2979/BRI.2010.15.1.3
R. Bortnick
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引用次数: 0
I Learn Today My Mother Lied 我今天知道我妈妈撒谎了
Pub Date : 2010-04-01 DOI: 10.2979/BRI.2010.15.1.106
M. Meriam
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引用次数: 0
The Raven, Never Flitting 乌鸦,永不飞翔
Pub Date : 2010-04-01 DOI: 10.2979/BRI.2010.15.1.72
Z. Newman
© 2010 bridges association this story was known to all who came to our little synagogue in Israel to pray that wondrous day of Yom Kippur, the highest of the High Holy Days. It was a small group of parishioners, but not a cohesive one. There were two old ladies, one estranged from her husband, and one a widow, who never prayed in the synagogue any other day of the year. The estranged husband was in the men’s section; his grudge-bearing wife was behind the curtained partition, in the women’s section. In the men’s section there were also two people who never appeared any other time of the year. One was a man the children called “the monster man” because his eyebrows were grown together, his buck teeth protruded out of his protracted jaw, and his nose and lips looked as though they were twisted out of shape. No one knew whether or not he lived alone. There were people, an odd-looking woman or two and an occasional man, seen slipping in and out of his run-down house. But like the master of the house, they moved about furtively and spoke with no one. The second yearly male visitor was a short man who kept his mouth slightly open at all times and had a permanent wondering smile about him. He was seen regularly with his trio of small dogs, each of whom had a sharp high-pitched bark. The small man would put his small dogs on the sliding-pon, one by tHe raVen, neVer FLitting
©2010桥梁协会所有来到我们在以色列的小犹太教堂祈祷赎罪日这奇妙的一天的人都知道这个故事,这是最高的圣日。那是一小群教区居民,但没有凝聚力。有两个老太太,一个和丈夫分居,一个是寡妇,一年之中没有一天在犹太教堂里祈祷过。分居的丈夫在男士区;他那怀恨在心的妻子就在挂着帘子的隔墙后面的女性区。在男士区,还有两个人是一年中其他时间从未出现过的。一个是孩子们称为“怪物人”的男人,因为他的眉毛长在一起,龅牙从长长的下巴上突出来,鼻子和嘴唇看起来好像扭曲了形状。没有人知道他是不是一个人住。有人看见有一两个长相古怪的女人和一个偶尔出现的男人在他那座破旧的房子里溜进溜出。但他们像一家之主一样,偷偷摸摸地走来走去,不与任何人说话。第二位每年来访的男性是一个矮个子男人,他的嘴总是微微张着,脸上总是挂着一种好奇的微笑。人们经常看到他和他的三只小狗在一起,每只小狗都有尖锐的尖吠声。小个子男人把他的小狗放在滑梯上,一只在乌鸦旁边,从不飞
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引用次数: 0
Beth Escapes to Baghdad: An Informal Theater Piece about Women's Agency, War and Peace Activism 贝丝逃到巴格达:关于妇女机构、战争与和平行动主义的非正式戏剧作品
Pub Date : 2010-04-01 DOI: 10.2979/BRI.2010.15.1.90
B. Fisher
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引用次数: 0
Was I Born a Golem? 我生来就是魔像吗?
Pub Date : 2010-04-01 DOI: 10.2979/BRI.2010.15.1.27
S. Yehuda
In this essay, the author traces the personal background of her research on the Jewish golem legends that began with her PhD dissertation, The Golem as Metaphor for Jewish Women Writers. Drawing on diverse writers including Andre Brink, Eunice Lipton, Temple Grandin, Chava Rosenfarb and Cynthia Ozick, Yehuda explores the repercussions in her own life of the Talmudic statement, "A woman [before marriage or childbirth] is a golem."
在这篇文章中,作者追溯了她对犹太魔像传说的研究的个人背景,这始于她的博士论文《作为犹太女作家隐喻的魔像》。耶胡达借鉴了包括安德烈·布林克、尤妮斯·利普顿、坦普尔·葛兰丁、哈瓦·罗森法布和辛西娅·欧齐克在内的多名作家的作品,探讨了塔木德教义“女人(在结婚或分娩前)是一个魔像”对她自己生活的影响。
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引用次数: 1
By the Well with Camels 在有骆驼的井边
Pub Date : 2010-04-01 DOI: 10.2979/bri.2010.15.1.80
Sarah Antine
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引用次数: 0
期刊
Bridges: A Jewish Feminist Journal
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