Introduction: When Feminism and Antisemitism Collide

IF 0.2 Q3 Social Sciences
Sonia Gollance, Kerry Wallach
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Karl Lueger, the influential mayor of Vienna from 1897 to 1910 who \"legitimized antisemitism in Austrian politics,\" famously declared, \"I decide who is a Jew\" (Geehr 436), underscoring the extent to which prejudices and opportunities can shift depending on political context and the whims of those in positions of power. Contemporary scholarship, literature, and popular culture address the intersection of these two forms of prejudice by interrogating the perniciousness of antisemitism and the pervasive nuances of misogyny. Many Jewish women and feminist leaders in German-speaking lands have sought to combat both, sometimes encountering opposition from right-wing groups or from other German feminists who harbored a more covert form of antisemitism. Bertha Pappenheim, founder of the Jüdischer Frauenbund (League of Jewish Women), noted in 1934, \"It is exceedingly demanding to be a German, a woman, and a Jew today. However, because these three duties are also three sources of spiritual strength, they do not cancel each other out. On the contrary, they strengthen and enrich one another\" (Loentz 87–88). Although Pappenheim (discussed in Elizabeth Loentz's article in this issue) wrote these words at a particularly fraught [End Page 1] moment for considering the interplay of feminism and antisemitism—indeed, at a time when hybrid German-Jewish-female identity was under direct attack—she was not alone in considering such concerns. This special issue of Feminist German Studies investigates past and present-day tensions between feminist objectives and antisemitic sentiments. Our point of inquiry encompasses theoretical approaches to forms of antisemitism that specifically target women; historical, literary, and cultural responses to antisemitism, including how it interacts with misogyny; and issues related to scholarship in this field today. Although the term antisemitism (Antisemitismus) is a late-nineteenth-century invention that was shaped by ideas of race at the time, negative or othering attitudes toward Jews from earlier periods have carried into the present and have been crucial to how minority/minoritized groups and minority women have been portrayed in German culture. The broader impact of antisemitic characterizations on women's lives and cultural production is also of interest in this issue, as in the case of women and nonbinary writers who have responded in their work to anti-Jewish and/or gender-based discrimination (for example, represented in this issue: Else Lasker-Schüler, Annette Eick, Adriana Altaras, Mirna Funk, Deborah Feldman, and Sasha Marianna Salzmann). In focusing primarily on women writers, the articles in this issue shift focus away from the male writers and so-called canonical works of intellectual history that often dominate conversations about German-Jewish literature. Since at least the Middle Ages, representations of Jews have generally focused on Jewish men. Misogyny both within and outside of Jewish communities has placed men in the foreground. In many cases, Jewish women are simply absent or effaced from the record.2 Indeed, Jewishness has usually been coded as male, with the exception of a few representations from earlier centuries, such as the supersessionist allegory of Synagoga as a blind woman (in contrast to clear-sighted Ecclesia, the Holy Church, also depicted as a woman) that appears in medieval sites such as the Strasbourg cathedral (Lipton 5). This coding is in part due to the easy recognizability of Jewish male ritual garments and the so-called marked bodies beneath them.3 In her study of medieval anti-Jewish iconography, Sara Lipton notes that Jewish women were not visually distinguishable in high medieval art, in contrast to their male counterparts (203). Later generations of (primarily male) artists and writers were more likely to represent Jewish women as exoticized beauties, following Orientalist [End Page 2] tropes, or to...","PeriodicalId":53717,"journal":{"name":"Feminist German Studies","volume":null,"pages":null},"PeriodicalIF":0.2000,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Feminist German Studies","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1353/fgs.2023.a899990","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q3","JCRName":"Social Sciences","Score":null,"Total":0}
引用次数: 0

Abstract

IntroductionWhen Feminism and Antisemitism Collide Sonia Gollance (bio) and Kerry Wallach (bio) Antisemitism and misogyny often go hand in hand.1 Conservative defenders of the status quo who target Jews frequently oppose feminism as well. Jewish women cannot escape from the negative stereotypes also aimed at their male counterparts, and they contend with additional gendered stereotypes. Negotiation of these issues becomes even more complex when one considers how both Jewishness and gender identity are often perceived or assigned by the beholder, perhaps particularly in the context of antisemitism and misogyny. Karl Lueger, the influential mayor of Vienna from 1897 to 1910 who "legitimized antisemitism in Austrian politics," famously declared, "I decide who is a Jew" (Geehr 436), underscoring the extent to which prejudices and opportunities can shift depending on political context and the whims of those in positions of power. Contemporary scholarship, literature, and popular culture address the intersection of these two forms of prejudice by interrogating the perniciousness of antisemitism and the pervasive nuances of misogyny. Many Jewish women and feminist leaders in German-speaking lands have sought to combat both, sometimes encountering opposition from right-wing groups or from other German feminists who harbored a more covert form of antisemitism. Bertha Pappenheim, founder of the Jüdischer Frauenbund (League of Jewish Women), noted in 1934, "It is exceedingly demanding to be a German, a woman, and a Jew today. However, because these three duties are also three sources of spiritual strength, they do not cancel each other out. On the contrary, they strengthen and enrich one another" (Loentz 87–88). Although Pappenheim (discussed in Elizabeth Loentz's article in this issue) wrote these words at a particularly fraught [End Page 1] moment for considering the interplay of feminism and antisemitism—indeed, at a time when hybrid German-Jewish-female identity was under direct attack—she was not alone in considering such concerns. This special issue of Feminist German Studies investigates past and present-day tensions between feminist objectives and antisemitic sentiments. Our point of inquiry encompasses theoretical approaches to forms of antisemitism that specifically target women; historical, literary, and cultural responses to antisemitism, including how it interacts with misogyny; and issues related to scholarship in this field today. Although the term antisemitism (Antisemitismus) is a late-nineteenth-century invention that was shaped by ideas of race at the time, negative or othering attitudes toward Jews from earlier periods have carried into the present and have been crucial to how minority/minoritized groups and minority women have been portrayed in German culture. The broader impact of antisemitic characterizations on women's lives and cultural production is also of interest in this issue, as in the case of women and nonbinary writers who have responded in their work to anti-Jewish and/or gender-based discrimination (for example, represented in this issue: Else Lasker-Schüler, Annette Eick, Adriana Altaras, Mirna Funk, Deborah Feldman, and Sasha Marianna Salzmann). In focusing primarily on women writers, the articles in this issue shift focus away from the male writers and so-called canonical works of intellectual history that often dominate conversations about German-Jewish literature. Since at least the Middle Ages, representations of Jews have generally focused on Jewish men. Misogyny both within and outside of Jewish communities has placed men in the foreground. In many cases, Jewish women are simply absent or effaced from the record.2 Indeed, Jewishness has usually been coded as male, with the exception of a few representations from earlier centuries, such as the supersessionist allegory of Synagoga as a blind woman (in contrast to clear-sighted Ecclesia, the Holy Church, also depicted as a woman) that appears in medieval sites such as the Strasbourg cathedral (Lipton 5). This coding is in part due to the easy recognizability of Jewish male ritual garments and the so-called marked bodies beneath them.3 In her study of medieval anti-Jewish iconography, Sara Lipton notes that Jewish women were not visually distinguishable in high medieval art, in contrast to their male counterparts (203). Later generations of (primarily male) artists and writers were more likely to represent Jewish women as exoticized beauties, following Orientalist [End Page 2] tropes, or to...
导言:当女权主义和反犹主义碰撞
当女权主义和反犹主义发生冲突索尼娅·格兰斯(传记)和克里·瓦拉赫(传记)反犹主义和厌女症通常是齐头并进的以犹太人为目标的保守派现状捍卫者也经常反对女权主义。犹太妇女无法摆脱同样针对男性的负面刻板印象,她们还要与其他性别刻板印象作斗争。当考虑到犹太人身份和性别认同通常是如何被旁观者感知或分配的,尤其是在反犹主义和厌女症的背景下,这些问题的谈判就变得更加复杂。1897年至1910年间,颇具影响力的维也纳市长卡尔·卢格(Karl Lueger)“在奥地利政治中使反犹主义合法化”,他有一句名言:“我决定谁是犹太人”(Geehr 436),强调了偏见和机会可以在多大程度上取决于政治背景和当权者的一时兴起。当代学术、文学和流行文化通过质疑反犹太主义的危害性和普遍存在的厌女症的细微差别来解决这两种偏见的交叉点。德语国家的许多犹太女性和女权主义领袖都试图与这两者抗争,有时会遭到右翼团体或其他德国女权主义者的反对,后者的反犹主义形式更为隐蔽。犹太妇女联盟(j discher Frauenbund)的创始人伯莎·帕彭海姆(Bertha Pappenheim)在1934年指出:“今天,作为一个德国人、一个女人和一个犹太人,要求非常高。然而,因为这三种职责也是精神力量的三种来源,它们并不相互抵消。相反,他们彼此加强和丰富”(Loentz 87-88)。尽管Pappenheim(在Elizabeth Loentz在本期的文章中讨论过)在一个特别令人担忧的时刻写下了这些话,考虑到女权主义和反犹主义的相互作用——事实上,在德国-犹太-女性混合身份受到直接攻击的时候——她并不是唯一一个考虑到这些问题的人。这期《女性主义德国研究》特刊调查了过去和现在女性主义目标与反犹情绪之间的紧张关系。我们的探究点包括对专门针对女性的各种形式的反犹主义的理论方法;对反犹主义的历史、文学和文化反应,包括它与厌女症的相互作用;以及当今这个领域的学术问题。尽管反犹主义(antisemiitismus)一词是19世纪后期由当时的种族观念形成的,但早期对犹太人的负面或其他态度一直延续到现在,并且对德国文化中如何描绘少数/少数群体和少数民族妇女至关重要。反犹主义对女性生活和文化生产的更广泛影响也是本期关注的焦点,就像女性和非二元作家在其作品中对反犹太和/或性别歧视做出回应的情况一样(例如,本期代表:Else lasker - sch,安妮特·艾克,Adriana Altaras, Mirna Funk, Deborah Feldman和Sasha Marianna Salzmann)。由于主要关注女性作家,本期的文章将焦点从男性作家和思想史上所谓的经典作品上转移开,而这些作品通常主导着关于德国犹太文学的讨论。至少从中世纪开始,犹太人的形象通常集中在犹太男性身上。犹太社区内外的厌女症把男性放在了前台。在许多情况下,犹太妇女只是缺席或从记录中抹去的确,犹太性通常被编码为男性,除了几个从世纪早些时候表示,比如总是后来者居上的寓言Synagoga作为一个失明的女人(与聪明的教堂,神圣的教堂,也被描绘成一个女人)等网站出现在中世纪的斯特拉斯堡大教堂(立顿5)。这个编码在一定程度上是由于简单的认可以及所谓的犹太男性仪式服装标志them.3下身体在她对中世纪反犹太肖像学的研究中,Sara Lipton指出,与男性相比,犹太女性在中世纪高级艺术中没有视觉上的区别(203)。后来的几代艺术家和作家(主要是男性)更倾向于把犹太女性描绘成异国情调的美女,遵循东方主义的比喻,或者……
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来源期刊
Feminist German Studies
Feminist German Studies WOMENS STUDIES-
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