犹太宗教建筑:从圣经中的以色列到现代犹太教

IF 0.4 0 HUMANITIES, MULTIDISCIPLINARY Journal of Modern Jewish Studies Pub Date : 2023-09-01 DOI:10.1080/14725886.2023.2252363
Barry L. Stiefel
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引用次数: 0

摘要

L.Daniel Staetsky对英国和法国犹太人对这些问题的反应进行了有根据的实证研究。在对反犹太复国主义和反犹太主义话语动态的精彩揭露中,艾伦·约翰逊令人信服地证明,在诺曼·芬克尔斯坦等人的著作中,“曾经被妖魔化和本质主义的‘犹太人’,现在被妖魔化的以色列是:本质上是恶毒的,充满控制欲,充满血腥欲望,是通往一个更美好、更纯洁、更精神世界的障碍”(115)。这种对以色列以及犹太人的恶意看法在某些左翼圈子和一些穆斯林国家和社区很常见,比如Dave Rich、Rusi Jaspal和Matthias Kὕ恩策尔都巧妙地展示了他们的贡献。里奇的这一章对于揭露英国穆斯林中的反犹太主义阴谋论尤其有价值。Jaspal在研究英国巴基斯坦穆斯林社区中的反犹太情绪时详细阐述了这一主题。他揭示的观点包括普遍否认大屠杀,以及引用他的一位受访者的话,“犹太复国主义是邪恶的。它与纳粹主义没有什么不同”(164)。Jaspal总结道,那些参与他的研究的人“表现出了对反犹太复国主义的坚定承诺,并普遍认为以色列的毁灭是伊斯兰使命”(180)。Kὕntzel在他的研究中得出了类似的结论,并在面对“英国左派无法识别和打击伊斯兰反犹太主义”(197-98)时补充了一点哀叹。知识分子在培养这些破坏性观点中的作用在本书的最后几章中得到了明确阐述,其中一章是大卫·西摩在对阿兰·巴迪乌和反犹太主义激进传统的评论中,另一章是罗伯特·法恩关于汉娜·阿伦特的章节。这本书的大部分重点是英国国内的反犹太主义,但这里所处理的问题是全球现象的一部分,这使得《当代反犹太症中的团结与多样性》成为一本让任何希望了解当今广泛且日益增长的反犹太敌意的人大开眼界的散文集。
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Jewish religious architecture: from Biblical Israel to modern Judaism
L. Daniel Staetsky offers a well-grounded empirical study of the reactions of British and French Jews to these issues. In a brilliant expose of the dynamics of anti-Zionist and antisemitic discourse, Alan Johnson convincingly demonstrates that, in the writings of Norman Finkelstein and others, “what the demonized and essentialized ‘Jew’ once was, demonized and essentialized Israel now is: malevolent in its very nature, all-controlling, full of blood lust, and the obstacle to a better, purer, and more spiritual world” (115). This malign view of Israel and, by extension, Jews, in general, is common in certain leftist circles and some Muslim countries and communities, as Dave Rich, Rusi Jaspal, and Matthias Kὕntzel all deftly show in their contributions. Rich’s chapter is particularly valuable for exposing antisemitic conspiracy theories among Muslims in Great Britain. Jaspal elaborates upon this theme in studying anti-Jewish sentiments within segments of Britain’s Pakistani Muslim communities. The views he uncovers include a pervasive strain of Holocaust denial as well as the notion that to quote one of his interviewees, “Zionism is evil. It’s no different than Nazism” (164). Those who participated in his study, Jaspal concludes, “manifested a firm commitment to anti-Zionism and generally perceived Israel’s destruction as an Islamic mission” (180). Kὕntzel reaches similar conclusions in his study and adds a note of lament in the face of “the British left’s inability to identify and fight Islamic antisemitism” (197-98). The role of intellectuals in fostering these destructive views is clearly spelt out in the book’s concluding chapters, one by David Seymour in his commentary on Alain Badiou and the radical tradition of antisemitism and, in more subtle ways, in Robert Fine’s chapter on Hannah Arendt. Much of this book’s focus is on antisemitism within Great Britain, but the problems treated here are part of a global phenomenon, making Unity and Diversity in Contemporary Antisemitism an eye-opening collection of essays for anyone wishing to learn about today’s widespread and growing anti-Jewish hostility.
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来源期刊
Journal of Modern Jewish Studies
Journal of Modern Jewish Studies HUMANITIES, MULTIDISCIPLINARY-
CiteScore
0.70
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0.00%
发文量
75
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