The genesis of Autodafé, the debut by Emanuele Ottolenghi, dates back to 2001 (the crucial period of the second Palestinian Intifada) when, during a debate on the Palestinian refugees from the London School of Economics, the writer witnessed acts autodenuncia and dissociation of the Jewish world by a group of Jewish Londoners. Ottolenghi's mind immediately associated the incident with the terrible rite, belonging mainly to the tradition of the English Inquisition, through which men and women considered heretics, accused himself is in the public square before tackling the sentence - it was almost always sentenced to death at the stake - in an extreme act of faith "(from the Portuguese auto-da-fe)
was the starting point of complex and thorough survey on the current condition of the Jewish people, on the problematic relationship with Europe 'Judaism and anti-Semitism in the past five years, we are witnessing a subtle, creeping resurgence.
The result is a vast and detailed through documents, letters, articles and various citations, provides insights and answers to questions highly controversial and often nebulous, since the very concept of anti-Semitism in the collective reports generally the persecutions of the '30s and '40s - which culminated in the tragedy of the Holocaust - essentially based on a racial hatred that strong ties to the Nazis considered the jew "innately evil" (and thus to eliminate physically for the good of society) and that now seems largely outdated and impractical. The approach described by Ottolenghi, rather than tracking a clear link between anti-Zionism and the forms of injury prior to the '30s - which were based largely on the denial of Jewish identity in society - and the resulting postsionismo Semitism today be a variant and is characterized mainly in the non-acceptance of Jews as a people and legitimacy of Israel as a nation.
The result is a climate of growing hostility more or less manifest, which tends to explode in forms of violence of varying severity in conjunction with the most dramatic phases of the Arab-Israeli conflict, and - in a further parallel with the past - a propensity to 'exclusion of pro-Jewish isaeliani with consequent pressure in the direction of a "conversion" and a clear and radical departure from Israel and its policy that could be considered as an act of salvation by making the jew more socially acceptable.
The amplification of this trend towards schematic of a dominant negative thinking and uncritical towards the Jewish reality, it is also, as argued extensively in auto da fe, which is strongly influenced by a good part of the means of mass communication, guilty of the underlying impartiality which has initiated a crucial process of "demonization" of the policy and conduct Israel, which, although it can not be assimilated to the climate of terror and fanaticism established by the Nazis, it has to arouse suspicion and concern.
Punctual and documented Autodafé is a fundamental text that offers an uncommon perspective on pressing issues and unresolved complex of the Jewish question, which is essential to articulate a vision and a thorough knowledge of a phenomenon destructive as anti-Semitism that is well understood to be demolished.
was the starting point of complex and thorough survey on the current condition of the Jewish people, on the problematic relationship with Europe 'Judaism and anti-Semitism in the past five years, we are witnessing a subtle, creeping resurgence.
The result is a vast and detailed through documents, letters, articles and various citations, provides insights and answers to questions highly controversial and often nebulous, since the very concept of anti-Semitism in the collective reports generally the persecutions of the '30s and '40s - which culminated in the tragedy of the Holocaust - essentially based on a racial hatred that strong ties to the Nazis considered the jew "innately evil" (and thus to eliminate physically for the good of society) and that now seems largely outdated and impractical. The approach described by Ottolenghi, rather than tracking a clear link between anti-Zionism and the forms of injury prior to the '30s - which were based largely on the denial of Jewish identity in society - and the resulting postsionismo Semitism today be a variant and is characterized mainly in the non-acceptance of Jews as a people and legitimacy of Israel as a nation.
The result is a climate of growing hostility more or less manifest, which tends to explode in forms of violence of varying severity in conjunction with the most dramatic phases of the Arab-Israeli conflict, and - in a further parallel with the past - a propensity to 'exclusion of pro-Jewish isaeliani with consequent pressure in the direction of a "conversion" and a clear and radical departure from Israel and its policy that could be considered as an act of salvation by making the jew more socially acceptable.
The amplification of this trend towards schematic of a dominant negative thinking and uncritical towards the Jewish reality, it is also, as argued extensively in auto da fe, which is strongly influenced by a good part of the means of mass communication, guilty of the underlying impartiality which has initiated a crucial process of "demonization" of the policy and conduct Israel, which, although it can not be assimilated to the climate of terror and fanaticism established by the Nazis, it has to arouse suspicion and concern.
Punctual and documented Autodafé is a fundamental text that offers an uncommon perspective on pressing issues and unresolved complex of the Jewish question, which is essential to articulate a vision and a thorough knowledge of a phenomenon destructive as anti-Semitism that is well understood to be demolished.
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