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Anna Langfus a contribué à un renouvellement majeur de la littérature de la Shoah, qui, avant ses publications, était largement dominée par le récit du témoin. Elle est l’auteure de pièces de théâtre et de trois romans : Le Sel et le soufre (1960), Les Bagages de sable (1962), lauréat du prix Goncourt, et Saute, Barbara (1965). Bien qu’ayant vécu les horreurs du génocide, elle n’a pas exprimé sa souffrance par l’autobiographie. Dans son œuvre elle explore, sans pathos, la tragédie des survivants atteints par ce qu’elle appelle « la maladie de la guerre ». Ce livre étudie, entre autres, la spécificité des textes de Langfus. Ecrits à une époque où prévalait l’ethos de la victimisation, de la repentance et parfois du manichéisme, ils nous invitent à tenir à distance toute idéalisation ou fausse consolation.
Anna Langfus participated in a major renewal of Holocaust literature which had been mainly testimonial and witness-focused prior to her publications. She is the author of theater plays and of three novels: Le Sel et le soufre (1960), Les Bagages de sable (1962), awarded with the Prix Goncourt, and Saute, Barbara (1965). She experienced the horrors of the Holocaust, but she refused to express her grief through autobiography. Through her work she explores, without pathos, the tragedy of those who survived, and what Anna Langfus herself calls “la maladie de la guerre”: the war disease. This books examines, among other issues, the specificity of Langfus’s texts. Written at a time when an ethos of victimization, repentance, and sometimes Manichaeism was dominant, Langfus’s they urge us to keep any form of idealization or false consolation at a distance.
Anna Langfus participated in a major renewal of Holocaust literature which had been mainly testimonial and witness-focused prior to her publications. She is the author of theater plays and of three novels: Le Sel et le soufre (1960), Les Bagages de sable (1962), awarded with the Prix Goncourt, and Saute, Barbara (1965). She experienced the horrors of the Holocaust, but she refused to express her grief through autobiography. Through her work she explores, without pathos, the tragedy of those who survived, and what Anna Langfus herself calls “la maladie de la guerre”: the war disease. This books examines, among other issues, the specificity of Langfus’s texts. Written at a time when an ethos of victimization, repentance, and sometimes Manichaeism was dominant, Langfus’s they urge us to keep any form of idealization or false consolation at a distance.
Series:
Francopolyphonies, Volume: 34
Anna Langfus a contribué à un renouvellement majeur de la littérature de la Shoah, qui, avant ses publications, était largement dominée par le récit du témoin. Elle est l’auteure de pièces de théâtre et de trois romans : Le Sel et le soufre (1960), Les Bagages de sable (1962), lauréat du prix Goncourt, et Saute, Barbara (1965). Bien qu’ayant vécu les horreurs du génocide, elle n’a pas exprimé sa souffrance par l’autobiographie. Dans son œuvre elle explore, sans pathos, la tragédie des survivants atteints par ce qu’elle appelle « la maladie de la guerre ». Ce livre étudie, entre autres, la spécificité des textes de Langfus. Ecrits à une époque où prévalait l’ethos de la victimisation, de la repentance et parfois du manichéisme, ils nous invitent à tenir à distance toute idéalisation ou fausse consolation.
Anna Langfus participated in a major renewal of Holocaust literature which had been mainly testimonial and witness-focused prior to her publications. She is the author of theater plays and of three novels: Le Sel et le soufre (1960), Les Bagages de sable (1962), awarded with the Prix Goncourt, and Saute, Barbara (1965). She experienced the horrors of the Holocaust, but she refused to express her grief through autobiography. Through her work she explores, without pathos, the tragedy of those who survived, and what Anna Langfus herself calls “la maladie de la guerre”: the war disease. This books examines, among other issues, the specificity of Langfus’s texts. Written at a time when an ethos of victimization, repentance, and sometimes Manichaeism was dominant, Langfus’s they urge us to keep any form of idealization or false consolation at a distance.
Anna Langfus participated in a major renewal of Holocaust literature which had been mainly testimonial and witness-focused prior to her publications. She is the author of theater plays and of three novels: Le Sel et le soufre (1960), Les Bagages de sable (1962), awarded with the Prix Goncourt, and Saute, Barbara (1965). She experienced the horrors of the Holocaust, but she refused to express her grief through autobiography. Through her work she explores, without pathos, the tragedy of those who survived, and what Anna Langfus herself calls “la maladie de la guerre”: the war disease. This books examines, among other issues, the specificity of Langfus’s texts. Written at a time when an ethos of victimization, repentance, and sometimes Manichaeism was dominant, Langfus’s they urge us to keep any form of idealization or false consolation at a distance.
Reading Josephus’ Antiquities through Plutarch’s Lives
Josephus’ Antiquities introduces Moses as the Jewish lawgiver, adapting the biblical account for a new audience. But who was that audience, and what did they understand by the term lawgiver (νομοθέτης)? This book uses Plutarch’s Lives as an proxy for an imagined audience, providing a historically grounded but flexible model of a lawgiver, against which some of the otherwise invisible forces shaping Josephus’ choices are thrown into sharp relief. This method reveals patterns of appeal and challenge in Josephus’ intriguing and lively account of Moses’ legislative activities.
Reading Josephus’ Antiquities through Plutarch’s Lives
Josephus’ Antiquities introduces Moses as the Jewish lawgiver, adapting the biblical account for a new audience. But who was that audience, and what did they understand by the term lawgiver (νομοθέτης)? This book uses Plutarch’s Lives as an proxy for an imagined audience, providing a historically grounded but flexible model of a lawgiver, against which some of the otherwise invisible forces shaping Josephus’ choices are thrown into sharp relief. This method reveals patterns of appeal and challenge in Josephus’ intriguing and lively account of Moses’ legislative activities.
Essays on the Comparative Study of Jewish and Christian Parables
The Power of Parables documents the surprising ways in which Jewish and Christian parables bridge religion with daily life. This 2019 conference volume rediscovers the original power of parables to shock and affect their audience, which has since been reduced by centuries of preaching and repetition. Not only do parables enhance the perspective on Scripture or the kingdom of heaven, they also change the sensory regime of the audience in perceiving the outer world. The theological differences in their applications appear secondary in view of their powerful rhetoric and suggest a shared genre.
Essays on the Comparative Study of Jewish and Christian Parables
The Power of Parables documents the surprising ways in which Jewish and Christian parables bridge religion with daily life. This 2019 conference volume rediscovers the original power of parables to shock and affect their audience, which has since been reduced by centuries of preaching and repetition. Not only do parables enhance the perspective on Scripture or the kingdom of heaven, they also change the sensory regime of the audience in perceiving the outer world. The theological differences in their applications appear secondary in view of their powerful rhetoric and suggest a shared genre.
a Study of Takkanot Kandiyah
In the first book-length study of Takkanot Kandiyah, Martin Borýsek analyses this fascinating corpus of Hebrew texts written between 1228 –1583 by the leaders of the Jewish community in Candia, the capital of Venetian Crete. Collected in the 16th century by the Cretan Jewish historian Elijah Capsali, the communal byelaws offer a unique perspective on the history of a vibrant, culturally diverse Jewish community during three centuries of Venetian rule. As well as confronting practical problems such as deciding whether Christian wine can be made kosher by adding honey, or stopping irresponsible Jewish youths disturbing religious services by setting off fireworks in the synagogue, Takkanot Kandiyah presents valuable material for the study of communal autonomy and institutional memory in pre-modern Jewish society.
a Study of Takkanot Kandiyah
In the first book-length study of Takkanot Kandiyah, Martin Borýsek analyses this fascinating corpus of Hebrew texts written between 1228 –1583 by the leaders of the Jewish community in Candia, the capital of Venetian Crete. Collected in the 16th century by the Cretan Jewish historian Elijah Capsali, the communal byelaws offer a unique perspective on the history of a vibrant, culturally diverse Jewish community during three centuries of Venetian rule. As well as confronting practical problems such as deciding whether Christian wine can be made kosher by adding honey, or stopping irresponsible Jewish youths disturbing religious services by setting off fireworks in the synagogue, Takkanot Kandiyah presents valuable material for the study of communal autonomy and institutional memory in pre-modern Jewish society.
Analyzing a Pre-Hasmonean Jewish Literary Tradition
The Hellenistic period was a pivotal moment in the history of the Jewish priesthood. The waning days of the Persian empire coincided with the continued ascendance of the high priest and Jerusalem temple as powerful political, cultural, and religious institutions in Judea. The Aramaic Scrolls from Qumran, only recently published in full, testify to the existence of a flourishing but previously unknown Jewish literary tradition dating from the end of Persian rule to the rise of the Hasmoneans. Throughout this book, Robert Jones analyzes how Israel’s priestly institutions are represented in these writings, and he demonstrates that they are essential for understanding the Jewish priesthood at this crucial stage in its history.
Analyzing a Pre-Hasmonean Jewish Literary Tradition
The Hellenistic period was a pivotal moment in the history of the Jewish priesthood. The waning days of the Persian empire coincided with the continued ascendance of the high priest and Jerusalem temple as powerful political, cultural, and religious institutions in Judea. The Aramaic Scrolls from Qumran, only recently published in full, testify to the existence of a flourishing but previously unknown Jewish literary tradition dating from the end of Persian rule to the rise of the Hasmoneans. Throughout this book, Robert Jones analyzes how Israel’s priestly institutions are represented in these writings, and he demonstrates that they are essential for understanding the Jewish priesthood at this crucial stage in its history.
Edwards explores how Josephus in Antiquities adapts the scriptural stories of Joseph and Esther in unexpected ways as models for accounts of more recent Jewish figures. Terming this practice “subversive adaptation,” Edwards contextualizes it within Greco-Roman literary culture and employs the concept of “discourses of exemplarity” to show how Josephus used narratives about past figures to engage Roman elites in moral reflection and pragmatic decision-making. This book supplies analysis of frequently overlooked accounts as well as Josephus’ broader literary strategies, and shows how ancient Jews appropriated imperial historiographical conventions and forms of discourse while countering Greco-Roman claims of cultural superiority.
Edwards explores how Josephus in Antiquities adapts the scriptural stories of Joseph and Esther in unexpected ways as models for accounts of more recent Jewish figures. Terming this practice “subversive adaptation,” Edwards contextualizes it within Greco-Roman literary culture and employs the concept of “discourses of exemplarity” to show how Josephus used narratives about past figures to engage Roman elites in moral reflection and pragmatic decision-making. This book supplies analysis of frequently overlooked accounts as well as Josephus’ broader literary strategies, and shows how ancient Jews appropriated imperial historiographical conventions and forms of discourse while countering Greco-Roman claims of cultural superiority.