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The present article analyzes the dynamics of interaction between the religious, ethnic, national, and political identities of Jewish characters in three novels by Rio Grandian author Adão Voloch: O colono judeu-açu (1985), Um gaúcho a pé (1987), and Os horizontes do sol (1987). Anthropologist Néstor García Canclini’s ideas with regard to the parameters of cultural hybridization provide the theoretical foundation of the study. According to Canclini, there are factors that impedeor resist cultural fusion. In his trilogy, Voloch considers two such factors, the exclusivity of Judaism and the persistence of anti-Semitism, as a means of questioning the compatibility of Brazilianness and Jewishness.

After a brief review of the Samuel Rawet’s literature, this article intended to analyze one of his short stories from Diálogo (1963). The story is entitled “The parable of the fable and the son”, and the interpretation proposed should call attention to some of the core elements throughout the Rawet’s writing: the estrangement which infects both the relationship between individuals and entire groups within the Jewish culture, and the inner experience of subjective life.

Diaspora contexts work as a device that produces multiple and heterogeneous subjectivities. In the case of the crypto-Jewish or marrano families from Iberia, such psychosocial pictures, that also generates the diaspora, are turned into allegory, such as in the Miguel Torga’s short story O “Alma-Grande”. In this fictional picture, with factual aspects, we’ll reflect upon the existential field of a buffer and the multicultural and intergenerational negotiations made between such character and a family, in which childhood is central perspective. Such negotiations occur in the attempt of preserving certain facility, and at the same time, move the traditions to the transversal identities dimension.

This article aims to analyse the poem “Sentimento de pecado”, from Boitempo (1988), by Carlos Drummond de Andrade. In this poem, the memories of the mature poet mingle with the boy Carlito’s imagination, who was educated not only under the rigidity of a patriarchal family, but also under the severe rules of catholic religiosity. The result is intriguing verses, in which the reminiscences of the young poet, frightened by the punishments of hell, alternate with descriptions of some rituals of the Inquisition, such as interrogatories, confession of sins and the sinister autos de fé made in public.

In philosophical terms, kindness is a completion of the possibility of men and women put themselves in dialogical relationships authentic, i.e. formed by openness and ethical responsibility for each other even in situations of exception. This article aims to build a research proposal about the kindness from the literature of the Holocaust.

It may be perceived the relation sin-guilt-punishment through Luís da Silva’s account, the protagonist of Graciliano Ramos’ Angústia (1936). That is due to his conception of the capitalism as an immoral system. One of Silva’s friends is Moisés, a character who is linked to anti-Judaism concepts in the protagonist’s cracked thought, such as the “Jew/communism”, the “Jew/capitalism”, and “the Jew/atheism”. Resentment is consequence of the oppression felt by Luís da Silva in his life, in which he struggles for stability/consistency–in many ways.

Este artículo analiza los relatos orales de dos mujeres judías descendientes de judíos marroquíes que emigraron a las Amazonas a finales Del siglo 19. La investigación fue compuesta para la metodología de la historia oral, em el que se propone el uso de la memoria como fuente histórica, y La teoría narrativa a la luz el filósofo Paul Ricoeur, que dice que narran es contar una historia em la perspectiva de todos, realizar una síntesis de heterogéneos. Estas historias se centran ea las construcciones familiares heterogéneas, las relaciones de género y los aspectos más importantes de narradoras, en el contexto de diáspora Marroquí en el estado de Amazonas.

This article will examine Judas, the most recent novel (2014) published by the Israeli writer Amos Oz. In this work of fiction, the author uses the context of the alleged betrayal of Judas the apostle, narrated in the Gospels, and the delicate emotional relationship between a young college student and a middle-aged war widow to address the intense controversy within the Zionist movement in the years before the establishment of the State of Israel, marked by vehement accusations of treason against the militants who opposed the hegemonic line of the Zionist Organization and the Jewish Agency –they proposed the creation of a binational state–and attempts to de-legitimize them.

This brief article aims to analyze the relationships between three components of medieval Castilian society: the monarchy, the courts and the Jewish subjects. An intricate web of relationships is created in view of the monarchical dependence on the services provided by Jewish subjects and the growing tension of interests of the components of the courts in relation to the privileges, the wealth and the collection of interest carried out by the Jews in the name and in favor of the monarch.

Jew’s dehumanization imposed by the Nazi-fascist policy aimed, among its marks, the family detachment. With that measure, raised from a thing fullness look down on the Jews, the fragility of their individual and collective defenses was reached. That collapse is illustrated in the survivors’ reports that lived the sorrowful separation imposed on the Jewish families during the Holocaust, under dilemmatic and traumatic conditions. The emptiness of those familiar losses is a significant part of the collective memory and identity of the contemporary Jewish people, which looks for to allude to those who perished by giving them a place in their memories and in the retransmission of Shoah’s history.

The figure of the Jewish grandfather occupies a central position in the two autobiographic narratives: O mundo em que vivi (1949) by Ilse Losa and “Gringuinho”, by Samuel Rawet’s collection Contos do Imigrante (1956). In these narratives, the role of the grandfather is extremely important for the consolidation of the Jewish identity in the childhood of the characters, transmitting an ethical and affective Judaism. In the historical context surrounding the II World War, marked by anti-Semitism in the native land and xenophobia in the foreign country, such figure of the Jewish grandfather assumes a fundamental communitarian support regarding the threat of disintegration of the Jewish familial core. We thus proposeby means of literary analysis of the two narratives, a social-historical reflection on such figure, which can be linked to the biblical elder. We pretend as well, to widen the definitions of novel of formation while literary genre, taking as a starting point the Rawet’s short story.

This article analyzes “Gringuinho”, by Samuel Rawet, focusing on the relationship between Rawet’s crafting of the short story under study and the adverse experience of the main character, a Jewish boy who is an immigrant and lives in Brazil. Based both on the analysis and interpretation developed, this paper claims “Gringuinho” is a short story that summarizes the core aspects of Samuel Rawet’s poetics.

O menino é o pai do homem.

Adão 3

Passatempos bíblicos 1

Refratário

Resenha a: FOENKINOS, David. Charlotte. Paris: Gallimard, 2014.

Resenha a: SHOHAM, Liad. Asylum city: a novel. Trans. Sara Kitai. New York: Harper, 2014.

Violinista no telhado  

The literal meaning of the word “apocalypse”, having in his view his Greek origin, is “revelation”, the removal of a veil that obscured. It is interesting the fact of an objective idea as apocalypse win today the sense of popular subgenre of science fiction and horror narrative-stories set in places decrepit, the distant memory of cities and civilizations extinct, while the few human survivors with whom we identify fighting horrors of varied intensity undead radioactive threats. This approach identifies the obsessive idea and end of it, something that no doubt is in the essence of revelation most famous narrative, the one written by John of Patmos and that closes the New Testament.