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Originally published in English in 1991 and now reissued with a new Preface by Jack Zipes, this book presents and examines the work of two little-known writers, Oskar Panizza and Mynona (Salomo Friedlaender). In Panizza’s chilling story, The Operated Jew (1893), a turn-of-the- century Jew undergoes a series of disfiguring operations that transform him into a ‘European’. The tale mingles loathing with compassion for its title character. Thirty years later, Panizza’s tale was answered by Mynona, an urbane German Jew who turned the story’s tables in The Operated Goy (1922). In his introduction and essays, Jack Zipes explores some of the myths of modern anti-Semitic thought. He also examines parallels between the rise of anti-Semitism in Europe and the violence of Arabs and Israelis in the Middle East, issues which have an enduring relevance and are as pertinent in the 21st Century as when the book was first published.
Pp. 47-86 contain the texts of the two stories: "The Operated Jew", by Oskar Panizza (pp. 47-74), and "The Operated Goy", by Mynona (pen name of Salomo Friedlaender). The first (published in 1893) is the story of a Jew who underwent radical surgery in order to become a bona fide German, but was unsuccessful due to a bout of drunkenness at his wedding to a Gentile woman, which caused him to disintegrate and reveal the truth. The second story, written in 1922 as a reaction to the first, narrates the tale of an antisemitic Prussian aristocrat who was enchanted by a Jewess, became a religiously observant Jew, and settled in Palestine. Pp. 87-109, "Oskar Panizza: The Operated German as Operated Jew", relate Panizza's biography and try to explain what impelled Panizza to write "The Operated Jew". The story, although antisemitic (as Panizza himself was in the early period of his writing), is also critical of German society, which oppressed the individual; thus, to be German means self-destruction for the Jew. Pp. 110-137, "Salomo Friedlaender: The Anonymous Jew as a Laughing Philosopher", relate his biography and state that Friedlaender wanted to show that, despite the racial difference, German-Jewish symbiosis may be achieved. Pp. 1-46 contain the essay "Preliminary Diagnosis", reflecting on Jewish existence in a prejudiced world, especially in postwar Germany, both West and East. Now, as in the past, the Jew is compelled in one way or another to seek his "normalization" in society, and thus to "operate" on himself.
This is the first study of monstrosity in Jewish history from the Middle Ages to modernity. Drawing on Jewish history, literary studies, folklore, art history and the history of science, it examines both the historical depiction of Jews as monsters and the creative use of monstrous beings in Jewish culture. Jews have occupied a liminal position within European society and culture, being deeply immersed yet outsiders to it. For this reason, they were perceived in terms of otherness and were often represented as monstrous beings. However, at the same time, European Jews invoked, with tantalizing ubiquity, images of magical, terrifying and hybrid beings in their texts, art and folktales. These images were used by Jewish authors and artists to push back against their own identification as monstrous or diabolical and to tackle concerns about religious persecution, assimilation and acculturation, gender and sexuality, science and technology and the rise of antisemitism. Bringing together an impressive cast of contributors from around the world, this fascinating volume is an invaluable resource for academics, postgraduates and advanced undergraduates interested in Jewish studies, as well as the history of monsters.
In November 1893, Daniel Paul Schreber, recently named presiding judge of the Saxon Supreme Court, was on the verge of a psychotic breakdown and entered a Leipzig psychiatric clinic. He would spend the rest of the nineteenth century in mental institutions. Once released, he published his Memoirs of My Nervous Illness (1903), a harrowing account of real and delusional persecution, political intrigue, and states of sexual ecstasy as God's private concubine. Freud's famous case study of Schreber elevated the Memoirs into the most important psychiatric textbook of paranoia. In light of Eric Santner's analysis, Schreber's text becomes legible as a sort of "nerve bible" of fin-de-siècle preoccupations and obsessions, an archive of the very phantasms that would, after the traumas of war, revolution, and the end of empire, coalesce into the core elements of National Socialist ideology. The crucial theoretical notion that allows Santner to pass from the "private" domain of psychotic disturbances to the "public" domain of the ideological and political genesis of Nazism is the "crisis of investiture." Schreber's breakdown was precipitated by a malfunction in the rites and procedures through which an individual is endowed with a new social status: his condition became acute just as he was named to a position of ultimate symbolic authority. The Memoirs suggest that we cross the threshold of modernity into a pervasive atmosphere of crisis and uncertainty when acts of symbolic investiture no longer usefully transform the subject's self understanding. At such a juncture, the performative force of these rites of institution may assume the shape of a demonic persecutor, some "other" who threatens our borders and our treasures. Challenging other political readings of Schreber, Santner denies that Schreber's delusional system--his own private Germany--actually prefigured the totalitarian solution to this defining structural crisis of modernity. Instead, Santner shows how this tragic figure succeeded in avoiding the totalitarian temptation by way of his own series of perverse identifications, above all with women and Jews.
Ephraim Moses Lilien (1874-1925) was one of the most important Jewish artists of modern times. As a successful illustrator, photographer, painter and printer, he became the first major Zionist artist. Surprisingly there has been little in-depth scholarly research and analysis of Lilien's work available in English, making this book an important contribution to historical and art-historical scholarship. Concentrating mainly on his illustrations for journals and books, Lynne Swarts acknowledges the importance of Lilien's groundbreaking male iconography in Zionist art, but is the first to examine Lilien's complex and nuanced depiction of women, which comprised a major dimension of his work. Lilien's female images offer a compelling glimpse of an alternate, independent and often sexually liberated modern Jewish woman, a portrayal that often eluded the Zionist imagination. Using an interdisciplinary approach to integrate intellectual and cultural history with issues of gender, Jewish history and visual culture, Swarts also explores the important fin de siècle tensions between European and Oriental expressions of Jewish femininity. The work demonstrates that Lilien was not a minor figure in the European art scene, but a major figure whose work needs re-reading in light of his cosmopolitan and national artistic genius.
Weimar Germany (1919–33) was an era of equal rights for women and minorities, but also of growing antisemitism and hostility toward the Jewish population. This led some Jews to want to pass or be perceived as non-Jews; yet there were still occasions when it was beneficial to be openly Jewish. Being visible as a Jew often involved appearing simultaneously non-Jewish and Jewish. Passing Illusions examines the constructs of German-Jewish visibility during the Weimar Republic and explores the controversial aspects of this identity—and the complex reasons many decided to conceal or reveal themselves as Jewish. Focusing on racial stereotypes, Kerry Wallach outlines the key elements of visibility, invisibility, and the ways Jewishness was detected and presented through a broad selection of historical sources including periodicals, personal memoirs, and archival documents, as well as cultural texts including works of fiction, anecdotes, images, advertisements, performances, and films. Twenty black-and-white illustrations (photographs, works of art, cartoons, advertisements, film stills) complement the book’s analysis of visual culture.
Assesses the past, present, and future of German-Jewish relations in light of recent political charges and the opening up of historical resources
David A. Brenner examines how Jews in Central Europe developed one of the first "ethnic" or "minority" cultures in modernity. Not exclusively "German" or "Jewish," the experiences of German-speaking Jewry in the decades prior to the Third Reich and the Holocaust were also negotiated in encounters with popular culture, particularly the novel, the drama and mass media. Despite recent scholarship, the misconception persists that Jewish Germans were bent on assimilation. Although subject to compulsion, they did not become solely "German," much less "European." Yet their behavior and values were by no means exclusively "Jewish," as the Nazis or other anti-Semites would have it. Rather, the German Jews achieved a peculiar synthesis between 1890 and 1933, developing a culture that was not only "middle-class" but also "ethnic." In particular, they reinvented Judaic traditions by way of a hybridized culture. Based on research in German, Israeli and American archives, German-Jewish Popular Culture before the Holocaust addresses many of the genres in which a specifically German-Jewish identity was performed, from the Yiddish theatre and Zionist humour all the way to sensationalist memoirs and Kafka’s own kitsch. This middle-class ethnic identity encompassed and went beyond religious confession and identity politics. In focusing principally on German-Jewish popular culture, this groundbreaking book introduces the beginnings of "ethnicity" as we know it and live it today.
Drawing on a wealth of medical and historical materials, Sander Gilman sketches details of the anti-Semitic rhetoric about the Jewish body and mind, including medical and popular depictions of the Jewish voice, feet, and nose. Case studies illustrate how Jews have responded to such public misconceptions as the myth of the cloven foot and Jewish flat-footedness, the proposed link between the Jewish mind and hysteria, and the Victorians' irrational connection between Jews and prostitutes. Gilman is especially concerned with the role of psychoanalysis in the construction of anti-Semitism, examining Freud's attitude towards his own Jewishness and its effect on his theories, as well as the supposed "objectiveness" of psychiatrists and social scientists.