In the first fifteen years of the twenty-first century, a large number of films were produced in Europe, Israel, the United States, and elsewhere addressing the historical reality and the legacy of th
In the first fifteen years of the twenty-first century, a large number of films were produced in Europe, Israel, the United States, and elsewhere addressing the historical reality and the legacy of th
Jesus the Jew is the primary signifier of Christianity's indebtedness to Judaism. This connection is both historical and continuous. In this book, Barbara Meyer shows how Christian memory, as largely intertwined with Jewish memory, provides a framework to examine the theological dimensions of historical Jesus research. She explores the topics that are central to the Jewishness of Jesus, such as the Christian relationship to law, and otherness as a Christological category. Through the lenses of the otherness of the Jewish Jesus for contemporary Christians, she also discusses circumcision, natality, vulnerability, and suffering in dialogue with thinkers seldom drawn into Jewish-Christian discourse, notably Hannah Arendt, Julia Kristeva, Martha Nussbaum and Adi Ophir. Meyer demonstrates how the memory of Jesus' Jewishness is a key to reconfiguring contemporary challenges to Christian thought, such as particularity and otherness, law and ethics after the Shoah, human responsibility, and di
How has memory - collective and individual - influenced European politics after the Second World War and after 1989 in particular? How has the past been used in domestic struggles for power, and how have 'historical lessons' been applied in foreign policy? While there is now a burgeoning field of social and cultural memory studies, mostly focused on commemorations and monuments, this volume is the first to examine the connection between memory and politics directly. It investigates how memory is officially recast, personally reworked and often violently re-instilled after wars, and, above all, the ways memory shapes present power constellations. The chapters combine theoretical innovation in their approach to the study of memory with deeply historical, empirically based case studies of major European countries. The volume concludes with reflections on the ethics of memory, and the politics of truth, justice and forgetting after 1945 and 1989.
How has memory - collective and individual - influenced European politics after the Second World War and after 1989 in particular? How has the past been used in domestic struggles for power, and how have 'historical lessons' been applied in foreign policy? While there is now a burgeoning field of social and cultural memory studies, mostly focused on commemorations and monuments, this volume is the first to examine the connection between memory and politics directly. It investigates how memory is officially recast, personally reworked and often violently re-instilled after wars, and, above all, the ways memory shapes present power constellations. The chapters combine theoretical innovation in their approach to the study of memory with deeply historical, empirically based case studies of major European countries. The volume concludes with reflections on the ethics of memory, and the politics of truth, justice and forgetting after 1945 and 1989.
Jesus the Jew is the primary signifier of Christianity's indebtedness to Judaism. This connection is both historical and continuous. In this book, Barbara Meyer shows how Christian memory, as largely intertwined with Jewish memory, provides a framework to examine the theological dimensions of historical Jesus research. She explores the topics that are central to the Jewishness of Jesus, such as the Christian relationship to law, and otherness as a Christological category. Through the lenses of the otherness of the Jewish Jesus for contemporary Christians, she also discusses circumcision, natality, vulnerability, and suffering in dialogue with thinkers seldom drawn into Jewish-Christian discourse, notably Hannah Arendt, Julia Kristeva, Martha Nussbaum and Adi Ophir. Meyer demonstrates how the memory of Jesus' Jewishness is a key to reconfiguring contemporary challenges to Christian thought, such as particularity and otherness, law and ethics after the Shoah, human responsibility, and di
