This article argues show that the emergence in the 1990s of a second wave of Holocaust‑era restitution claims was not the result of a shift in mentalities leading to the sudden recognition of past wrongs or the surge of repressed memories but rather part of a larger process involving major transformations in global capitalism and property regimes. Restitution, fashioned as re‑privatization, surfaced in the early 1990s in connection with post‑Communist de‑collectivization and was included in neoliberal reform packages adopted by transitional societies in Central and Eastern Europe. By the end of that decade, restitution attained a much wider significance as a token of justice, memory, and identity. International scrutiny of restitution mechanisms implemented by post‑Communist states turned the restoration of property rights into an indicator of these societies’ commitment to human rights and their willingness to address the legacies of their totalitarian past. As a “travelling concept” linking private property with novel ideas of historical justice on its road from east to west and west to east, restitution gradually changed from a method of advancing privatization and creating new polities to a carrier of the memory of past wrongs. In this entirely new meaning, restitution became the heart of Holocaust survivors’ fin‑de‑siecle call for justice and recognition.
{"title":"Second‑Wave Holocaust Restitution, Post‑Communist Privatization, and the Global Triumph of Neoliberalism in the 1990s","authors":"Regula Ludi","doi":"10.4000/YOD.2597","DOIUrl":"https://doi.org/10.4000/YOD.2597","url":null,"abstract":"This article argues show that the emergence in the 1990s of a second wave of Holocaust‑era restitution claims was not the result of a shift in mentalities leading to the sudden recognition of past wrongs or the surge of repressed memories but rather part of a larger process involving major transformations in global capitalism and property regimes. Restitution, fashioned as re‑privatization, surfaced in the early 1990s in connection with post‑Communist de‑collectivization and was included in neoliberal reform packages adopted by transitional societies in Central and Eastern Europe. By the end of that decade, restitution attained a much wider significance as a token of justice, memory, and identity. International scrutiny of restitution mechanisms implemented by post‑Communist states turned the restoration of property rights into an indicator of these societies’ commitment to human rights and their willingness to address the legacies of their totalitarian past. As a “travelling concept” linking private property with novel ideas of historical justice on its road from east to west and west to east, restitution gradually changed from a method of advancing privatization and creating new polities to a carrier of the memory of past wrongs. In this entirely new meaning, restitution became the heart of Holocaust survivors’ fin‑de‑siecle call for justice and recognition.","PeriodicalId":53276,"journal":{"name":"Yod","volume":" 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41252593","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Il y a dix‑huit ans, par le decret du 10 septembre 1999, les autorites francaises instituaient aupres du Premier ministre la Commission pour l’indemnisation des victimes de spoliations intervenues du fait des legislations antisemites (CIVS), « chargee d’examiner les demandes individuelles presentees par les victimes ou par leurs ayants droit pour la reparation des prejudices consecutifs aux spoliations de biens intervenues du fait des legislations antisemites prises, pendant l’Occupation, tant par l’occupant que par les autorites de Vichy ». La CIVS devra « rechercher et proposer les mesures de reparation, de restitution ou d’indemnisation appropriees ». Quel bilan peut‑on dresser de son action, alors qu’elle est toujours en fonctionnement ? Quel est son apport sur le plan de la connaissance historique ? Quelle signification revet‑elle dans le domaine memoriel ? Quel role est‑elle susceptible de jouer dans la (re)construction d’un consensus national mis a mal pendant des decennies ? Bien au‑dela de ses aspects financiers, quelle est sa valeur symbolique ?
{"title":"La politique française de ‘réparation’ des ‘biens juifs’ spoliés :mémoire et responsabilité","authors":"A. Grynberg","doi":"10.4000/YOD.2606","DOIUrl":"https://doi.org/10.4000/YOD.2606","url":null,"abstract":"Il y a dix‑huit ans, par le decret du 10 septembre 1999, les autorites francaises instituaient aupres du Premier ministre la Commission pour l’indemnisation des victimes de spoliations intervenues du fait des legislations antisemites (CIVS), « chargee d’examiner les demandes individuelles presentees par les victimes ou par leurs ayants droit pour la reparation des prejudices consecutifs aux spoliations de biens intervenues du fait des legislations antisemites prises, pendant l’Occupation, tant par l’occupant que par les autorites de Vichy ». La CIVS devra « rechercher et proposer les mesures de reparation, de restitution ou d’indemnisation appropriees ». Quel bilan peut‑on dresser de son action, alors qu’elle est toujours en fonctionnement ? Quel est son apport sur le plan de la connaissance historique ? Quelle signification revet‑elle dans le domaine memoriel ? Quel role est‑elle susceptible de jouer dans la (re)construction d’un consensus national mis a mal pendant des decennies ? Bien au‑dela de ses aspects financiers, quelle est sa valeur symbolique ?","PeriodicalId":53276,"journal":{"name":"Yod","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47934190","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
L’œuvre traductionnelle des poetes‑traducteurs de la generation de la renaissance de l’hebreu moderne (דור התחייה) constitue une des pierres angulaires de la nouvelle poesie en cette langue. A travers l’œuvre traductionnelle du poete Yakov Fichman, peu connue et relativement peu etudiee a ce jour, cet article presente « l’horizon traductif » de la premiere generation de la poesie en hebreu moderne, en le situant dans le contexte tres particulier du renouveau linguistique et litteraire de l’hebreu au debut du xxe siecle.
工作站的作品traductionnelle‑generation》译者l’hebreu现代文艺复兴(דורהתחייה)是新基石poesie语这种语言。穿过了一个诗人的作品traductionnelle (Yakov Fichman鲜为人知,和相对较少的信息。这一天,本文介绍了«视界traductif»de la premiere generation年poesie hebreu现代语言复兴的特定范围内的脸色和二十世纪初l’hebreu litteraire)。
{"title":"« Ajuster l’expression occidentale aux instruments d’une langue orientale »Yakov Fichman et « l’horizon traductif » de la génération de la renaissance de l’hébreu moderne","authors":"Dory Manor","doi":"10.4000/YOD.2609","DOIUrl":"https://doi.org/10.4000/YOD.2609","url":null,"abstract":"L’œuvre traductionnelle des poetes‑traducteurs de la generation de la renaissance de l’hebreu moderne (דור התחייה) constitue une des pierres angulaires de la nouvelle poesie en cette langue. A travers l’œuvre traductionnelle du poete Yakov Fichman, peu connue et relativement peu etudiee a ce jour, cet article presente « l’horizon traductif » de la premiere generation de la poesie en hebreu moderne, en le situant dans le contexte tres particulier du renouveau linguistique et litteraire de l’hebreu au debut du xxe siecle.","PeriodicalId":53276,"journal":{"name":"Yod","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47418312","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
La dimension spatiale joue un role privilegie dans la litterature hebraique moderne, en particulier pour ce qui concerne le rapport entre les constructions identitaires et l’espace. Dans le roman Thera de Zeruya Shalev, la recherche d’un endroit dans lequel eprouver une sensation d’appartenance se developpe dans le cadre de ce que Sidra DeKoven Ezrahi a defini comme « the ongoing dialectic between the temporal and the spatial, between the “imaginary” and the “real”, the mimetic and the original, desire and fulfillment ». On aborde dans cette perspective le roman de Zeruya Shalev dans le but d’approfondir la fonction du modele biblique de l’Exode comme moyen pour redefinir la notion d’appartenance a un endroit, mais aussi la mise en cause de ce modele a travers le paradigme indiciaire.
空间维度在现代希伯来文学中占有特殊的地位，特别是在身份建构与空间的关系方面。Shalev Zeruya Thera小说中,寻找eprouver所在的地方,感觉自己签名仍然归属下什么Sidra DeKoven Ezrahi定义了像«持续1974》、航天between the temporal and the between the“imaginary”and“real”,desire and the mimetic and the original构建包括»。从这个角度出发，我们研究了Zeruya Shalev的小说，目的是深化《出埃及记》的圣经模式的功能，作为一种重新定义属于一个地方的概念的手段，同时也通过证据范式对这个模式进行质疑。
{"title":"« Comme si j’étais en face de ruines ». Exode, exil et rédemption dans Thèra de Zeruya Shalev","authors":"Elisa Carandina","doi":"10.4000/yod.2384","DOIUrl":"https://doi.org/10.4000/yod.2384","url":null,"abstract":"La dimension spatiale joue un role privilegie dans la litterature hebraique moderne, en particulier pour ce qui concerne le rapport entre les constructions identitaires et l’espace. Dans le roman Thera de Zeruya Shalev, la recherche d’un endroit dans lequel eprouver une sensation d’appartenance se developpe dans le cadre de ce que Sidra DeKoven Ezrahi a defini comme « the ongoing dialectic between the temporal and the spatial, between the “imaginary” and the “real”, the mimetic and the original, desire and fulfillment ». On aborde dans cette perspective le roman de Zeruya Shalev dans le but d’approfondir la fonction du modele biblique de l’Exode comme moyen pour redefinir la notion d’appartenance a un endroit, mais aussi la mise en cause de ce modele a travers le paradigme indiciaire.","PeriodicalId":53276,"journal":{"name":"Yod","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2015-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70081620","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Dancing, Standing Still (1993), is one of the more daring products of Israeli Postmodern fiction. It is a spoken monologue, a performance, uttered by a young woman whose life had been shattered. Her world contains three men, between whom she alternately moves – her husband, her beloved and her former lover. She has a daughter that was taken from her, and it is unclear whether she is looking for her of accepting her loss. She has parents who do not remember her name, and for her part, she is filled with feelings of estrangement towards them. There is an abundance of episodic characters, appearing in her life only to disappear again from whence they came. The book is composed of image upon image, segment upon segment, a nightmarish collage whose parts are not truly linked. Its diverse pieces are written in different codes: some of them more or less life-like, most of them surrealist and grotesque. Beyond the breathtaking grotesque carnival of nightmarish situations, are two noticeable underlying traumatic issues, One of them is the destruction of the private home as a consequense of the collapse of the heroine’s marriage. The other one is the desperate yearning to the daughter she had lost. A re-reading of Dancing, Standing Still reveals the fact, that at this almost forgotten inaugural novel’s dense core lies the root to many different phenomena that have developed and spread out in Shalev’s later books: characters, underlying themes, storylines, emotional materials, spoken sentences, grotesque patterns and figurative systems. One daresay the dense mental materials that had erupted lava-like from the author’s psyche, settling as concrete images on the pages of Dancing, Standing Still, constituted a primal reservoir, from which she has been drawing threads to this day.
{"title":"Dancing, Standing Still: Back to the Hidden Source","authors":"Avner Holtzman","doi":"10.4000/yod.2298","DOIUrl":"https://doi.org/10.4000/yod.2298","url":null,"abstract":"Dancing, Standing Still (1993), is one of the more daring products of Israeli Postmodern fiction. It is a spoken monologue, a performance, uttered by a young woman whose life had been shattered. Her world contains three men, between whom she alternately moves – her husband, her beloved and her former lover. She has a daughter that was taken from her, and it is unclear whether she is looking for her of accepting her loss. She has parents who do not remember her name, and for her part, she is filled with feelings of estrangement towards them. There is an abundance of episodic characters, appearing in her life only to disappear again from whence they came. The book is composed of image upon image, segment upon segment, a nightmarish collage whose parts are not truly linked. Its diverse pieces are written in different codes: some of them more or less life-like, most of them surrealist and grotesque. Beyond the breathtaking grotesque carnival of nightmarish situations, are two noticeable underlying traumatic issues, One of them is the destruction of the private home as a consequense of the collapse of the heroine’s marriage. The other one is the desperate yearning to the daughter she had lost. A re-reading of Dancing, Standing Still reveals the fact, that at this almost forgotten inaugural novel’s dense core lies the root to many different phenomena that have developed and spread out in Shalev’s later books: characters, underlying themes, storylines, emotional materials, spoken sentences, grotesque patterns and figurative systems. One daresay the dense mental materials that had erupted lava-like from the author’s psyche, settling as concrete images on the pages of Dancing, Standing Still, constituted a primal reservoir, from which she has been drawing threads to this day.","PeriodicalId":53276,"journal":{"name":"Yod","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2015-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70081900","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Notre article se propose de traiter de la definition de la logique suivant la conception des auteurs et intellectuels juifs espagnols medievaux, a l’instar de Abraham Ibn Ezra, Maimonide, Samuel Ibn Tibbon, Zeraḥya ben Shealtiel de Barcelone, Shem Tov Ibn Falaquera, Profiat Duran et d’autres. Ceux-ci evoquent les notions de « science de l’etre parlant », de « science des pensees », de « doctrine du raisonnement », d’« art de la parole », d’« art de l’intelligence », de « science de l’expression », etc… C’est dans l’objectif de rendre accessibles au plus grand nombre ces notions complexes, que furent rediges, non seulement des textes de logique ainsi que differents commentaires aristoteliciens, a l’exemple de ceux d’al-Ghāzzālī et d’al-Fārābī, mais qu’on assiste egalement a la redaction par Maimonide d’un lexique de termes de logique, intitule « Terminologie logique ». L’introduction de la logique et des differents moyens de l’utiliser au sein du monde spirituel des Juifs au Moyen Âge, constitua une reinterpretation de l’adage talmudique de Rabbi Eliezer, lequel preconisait : « Empechez vos enfants de se servir du higgayon » (TB Berakhot 28b). La refonte de ce concept dans de nombreux domaines transforma profondement la dialectique juive, tant d’un point de vue culturel qu’intellectuel, a commencer par l’exegese biblique, les commentaires talmudiques, en passant par les tentatives de jonction entre foi et science et avec pour finir, les besoins de formation scientifique et des etudes medicales. Il s’avere, en fait, que l’usage de la logique a constitue une reponse adequate aux necessites du moment.
本文拟探讨下定义了逻辑设计的犹太作家和学者的西班牙medievaux斯拉亚伯拉罕一样,迈蒙尼德、塞缪尔·伊本·Tibbon Zeraḥya ben Shealtiel巴塞罗那、Shem Tov Ibn Falaquera Profiat杜兰和其他。evoquent这些概念,不要讲»、««科学science的pensees»、«»,«寅项推理的理论»、«场艺术智能语音»、«»等表达科学...在方便的目的就是尽量多的这些复杂的概念,rediges,不仅被各种评论文本逻辑以及aristoteliciens人,树立了d’al-Gh zzāālī和d’al-Fārābī,但我们也看到迈蒙尼德起草了一本逻辑术语词典，标题为“逻辑术语”。在中世纪的犹太人的精神世界中，逻辑和使用它的不同方法的引入，构成了对拉比以利以谢的《塔木德法典》格言的重新解释，该格言建议“防止你的孩子使用希加永”(TB Berakhot 28b)。重新设计这一概念,在许多领域都发生了犹太人的辩证法,从文化自尊、l’exegese做起了圣经评注talmudiques从信仰和科学之间连接处的企图与最后,科学和医学研究的培训需求。事实上，使用a逻辑似乎是对当前需求的充分回应。
{"title":"Pouvoir de la parole, parole du pouvoir. La logique chez les auteurs hébraïques dans l’Espagne médiévale","authors":"M. Orfali","doi":"10.4000/YOD.2461","DOIUrl":"https://doi.org/10.4000/YOD.2461","url":null,"abstract":"Notre article se propose de traiter de la definition de la logique suivant la conception des auteurs et intellectuels juifs espagnols medievaux, a l’instar de Abraham Ibn Ezra, Maimonide, Samuel Ibn Tibbon, Zeraḥya ben Shealtiel de Barcelone, Shem Tov Ibn Falaquera, Profiat Duran et d’autres. Ceux-ci evoquent les notions de « science de l’etre parlant », de « science des pensees », de « doctrine du raisonnement », d’« art de la parole », d’« art de l’intelligence », de « science de l’expression », etc… C’est dans l’objectif de rendre accessibles au plus grand nombre ces notions complexes, que furent rediges, non seulement des textes de logique ainsi que differents commentaires aristoteliciens, a l’exemple de ceux d’al-Ghāzzālī et d’al-Fārābī, mais qu’on assiste egalement a la redaction par Maimonide d’un lexique de termes de logique, intitule « Terminologie logique ». L’introduction de la logique et des differents moyens de l’utiliser au sein du monde spirituel des Juifs au Moyen Âge, constitua une reinterpretation de l’adage talmudique de Rabbi Eliezer, lequel preconisait : « Empechez vos enfants de se servir du higgayon » (TB Berakhot 28b). La refonte de ce concept dans de nombreux domaines transforma profondement la dialectique juive, tant d’un point de vue culturel qu’intellectuel, a commencer par l’exegese biblique, les commentaires talmudiques, en passant par les tentatives de jonction entre foi et science et avec pour finir, les besoins de formation scientifique et des etudes medicales. Il s’avere, en fait, que l’usage de la logique a constitue une reponse adequate aux necessites du moment.","PeriodicalId":53276,"journal":{"name":"Yod","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2015-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70081735","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A l’aide d’une approche psychanalytique freudienne du texte de Agounot (« Abandonnees »), une nouvelle ecrite en 1908 alors que l’auteur n’avait que 21 ans, l’article tente d’evaluer l’influence freudienne sur l’evolution du recit a travers les modifications survenues lors de deux nouvelles publications (1921 et 1931) ainsi que le processus de sublimation et d’identification auteur/narrateur/personnages que presente le texte.
{"title":"Agounot (« Abandonnées ») de S. Y. Agnon. Approche psychanalytique et influence freudienne","authors":"Brigitte Caland","doi":"10.4000/YOD.2481","DOIUrl":"https://doi.org/10.4000/YOD.2481","url":null,"abstract":"A l’aide d’une approche psychanalytique freudienne du texte de Agounot (« Abandonnees »), une nouvelle ecrite en 1908 alors que l’auteur n’avait que 21 ans, l’article tente d’evaluer l’influence freudienne sur l’evolution du recit a travers les modifications survenues lors de deux nouvelles publications (1921 et 1931) ainsi que le processus de sublimation et d’identification auteur/narrateur/personnages que presente le texte.","PeriodicalId":53276,"journal":{"name":"Yod","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2015-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70081929","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Zeruya Shalev is a lamentational author. Like Dahlia Ravikovitch, the great poet who influenced her, she adopted the model of classical biblical lamentation and redesigned it in accordance with her worldview. But unlike Dahlia Ravikovitch, the modernist who laments in her poetry for youth that has been lost and will never return, Shalev laments, in a post-modern style, a youth that apparently never was, and is experienced in the form of a pastiche. The difference between the two is expressed in the position of the speaker or narrator. Ravikovitch maintains the structure of the biblical lament in which there is an “I” who complains before a “you” about the difficult situation of the “he,” which is made of fragments of the victim-like “I.” In Shalev’s work, on the other hand, an “epidemic of multiplicity” is apparent in the “you” as well as in the “he” and attests to a different perception of the concept of identity. The assumption of the existence of a priori subjectivity is replaced by a perception of the “I” that is a self-performance of a masked ball of personas who express an imaginary “I” only.
{"title":"A Lamenter in Leopard-print Pants","authors":"Yigal Schwartz","doi":"10.4000/YOD.2334","DOIUrl":"https://doi.org/10.4000/YOD.2334","url":null,"abstract":"Zeruya Shalev is a lamentational author. Like Dahlia Ravikovitch, the great poet who influenced her, she adopted the model of classical biblical lamentation and redesigned it in accordance with her worldview. But unlike Dahlia Ravikovitch, the modernist who laments in her poetry for youth that has been lost and will never return, Shalev laments, in a post-modern style, a youth that apparently never was, and is experienced in the form of a pastiche. The difference between the two is expressed in the position of the speaker or narrator. Ravikovitch maintains the structure of the biblical lament in which there is an “I” who complains before a “you” about the difficult situation of the “he,” which is made of fragments of the victim-like “I.” In Shalev’s work, on the other hand, an “epidemic of multiplicity” is apparent in the “you” as well as in the “he” and attests to a different perception of the concept of identity. The assumption of the existence of a priori subjectivity is replaced by a perception of the “I” that is a self-performance of a masked ball of personas who express an imaginary “I” only.","PeriodicalId":53276,"journal":{"name":"Yod","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2015-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70081521","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In her book The Remains of Love, Zeruya Shalev seeks to touch the language of the “remainder of life” – the moments at the end of life and the final disintegration of the body. The book traces the consciousness of Hemda, the daughter of kibbutz settlers, and the consciousnesses of her children, Dina and Avner, who are in their forties. The book opens with the process of Hemda’s dying. She tells of her life as the first child of the kibbutz, in the shadow of a dominant and threatening father and against the background of the story of the draining of the Hula Lake. In my article, I explore how it is possible to speak of death as something about which it is impossible to speak. I argue that the preoccupation with the issue of death and the disintegration of the body exists within a masculine system of identity as opposed to a feminine one. I employ two intertwined concepts: “the masculine language of disintegration” and “the feminine language of disintegration.” I examine how the masculine language of disintegration functions differently than the feminine language of disintegration in the province of death. I explore how these power systems occupy one another other and struggle with one another, and how successful female characters succeed in liberating themselves from the masculine language of disintegration and reformulate feminine language that contains within it the disintegration of the body, but also the hope of the continuation of life.
{"title":"Death: How to Speak About the Unspeakable. “The Remains of Love” by Zeruya Shalev","authors":"Hadas Shabat-Nadir","doi":"10.4000/YOD.2367","DOIUrl":"https://doi.org/10.4000/YOD.2367","url":null,"abstract":"In her book The Remains of Love, Zeruya Shalev seeks to touch the language of the “remainder of life” – the moments at the end of life and the final disintegration of the body. The book traces the consciousness of Hemda, the daughter of kibbutz settlers, and the consciousnesses of her children, Dina and Avner, who are in their forties. The book opens with the process of Hemda’s dying. She tells of her life as the first child of the kibbutz, in the shadow of a dominant and threatening father and against the background of the story of the draining of the Hula Lake. In my article, I explore how it is possible to speak of death as something about which it is impossible to speak. I argue that the preoccupation with the issue of death and the disintegration of the body exists within a masculine system of identity as opposed to a feminine one. I employ two intertwined concepts: “the masculine language of disintegration” and “the feminine language of disintegration.” I examine how the masculine language of disintegration functions differently than the feminine language of disintegration in the province of death. I explore how these power systems occupy one another other and struggle with one another, and how successful female characters succeed in liberating themselves from the masculine language of disintegration and reformulate feminine language that contains within it the disintegration of the body, but also the hope of the continuation of life.","PeriodicalId":53276,"journal":{"name":"Yod","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2015-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70081574","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Cette etude porte sur la reception critique des deux premiers livres de Zeruya Shalev, Vie amoureuse et Mari et femme, respectivement parus en traduction francaise chez Gallimard en 2000 et en 2002, a partir des dossiers de presse conserves par l’editeur. Par-dela la reception de ces deux romans, que j’examinerai tour a tour, j’essaierai de suggerer, en mettant cette etude de cas en perspective avec mes travaux anterieurs et en cours (Sapiro, 2002, 2008, 2011a), une reflexion sur que ces critiques nous disent de la reception de la litterature israelienne et plus largement des litteratures etrangeres en France (j’inclurai les articles parus en Belgique et en Suisse a titre comparatif).
本研究的重点是对Zeruya Shalev的前两本书《Vie amoureuse》和《Mari et femme》的批判性接受，这两本书分别于2000年和2002年在Gallimard以法语译本出版。Par-dela收到两个轮流了小说,而我,我会在这个案例研究的影响,同时正在与我的背景和前景(Sapiro 2002年、2008年,2011a),一个反思:这些批评我们说收到israelienne文学和更广泛的外资litteratures法国(把文章包括了比利时和瑞士作为比较)。
{"title":"La réception de l’œuvre de Zeruya Shalev en France","authors":"G. Sapiro","doi":"10.4000/YOD.2432","DOIUrl":"https://doi.org/10.4000/YOD.2432","url":null,"abstract":"Cette etude porte sur la reception critique des deux premiers livres de Zeruya Shalev, Vie amoureuse et Mari et femme, respectivement parus en traduction francaise chez Gallimard en 2000 et en 2002, a partir des dossiers de presse conserves par l’editeur. Par-dela la reception de ces deux romans, que j’examinerai tour a tour, j’essaierai de suggerer, en mettant cette etude de cas en perspective avec mes travaux anterieurs et en cours (Sapiro, 2002, 2008, 2011a), une reflexion sur que ces critiques nous disent de la reception de la litterature israelienne et plus largement des litteratures etrangeres en France (j’inclurai les articles parus en Belgique et en Suisse a titre comparatif).","PeriodicalId":53276,"journal":{"name":"Yod","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2015-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70081672","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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