Jew with a coin: Difference between revisions

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Revision as of 01:20, 22 May 2019 edit Volunteer Marek (talk \| contribs) Autopatrolled, Extended confirmed users, Pending changes reviewers, Rollbackers 93,498 edits →‎Ethnographic analysis ← Previous edit		Revision as of 01:26, 22 May 2019 edit undo Volunteer Marek (talk \| contribs) Autopatrolled, Extended confirmed users, Pending changes reviewers, Rollbackers 93,498 edits →‎Ethnographic analysis: WP:SYTNH and WP:OR, the source doesn't say anything like this Next edit →
Line 14: According to Polish anthropologist [[Joanna Tokarska-Bakir]], the figurines fill a role similar to a series of other [[Household deity\|domestic demons]] – in this case protecting Polish homes that were "purified of Jews". According to Tokarska-Bakir, the placement of the figurines in the hall to the left of the doorway is the same as the placement of old Slav ancestors. Tokarska-Bakir that given that Polish society has enriched itself as a result of the "disappearance" of the Jews, the custom is [[grotesque]] – a demonism transformed into a triviality. Turning to [[Sigmund Freud]]'s [[Totem and Taboo]], Tokarska-Bakir contrasts the Polish custom with [[Totem\|totemic religion]] which is the product of guilty sons attempting to atone for the founding murder of legendary horde leaders. Cast in this manner, Tokarska-Bakir considers the grotesque practice as less irrational – the protection of the home by the Jew who was expelled from the home being a twisted sign of moral initiation.<ref name="Tokarska-Bakir">[http://wyborcza.pl/1,75410,11172689,Zyd_z_pieniazkiem_podbija_Polske.html A Jew with a coin conquers Poland (Polish)], Joanna Tokarska-Bakir, 18 February 2012.</ref><ref>[http://www.aapjstudies.org/manager/external/ckfinder/userfiles/files/Jew_with_a_coin_FINAL.2.pdf The Jew with a Coin: Analysis of a contemporary folkloric emblem (AAPJ)], Joanna Tokarska-Bakir, 2019.</ref> According to literature researcher {{ill\|Bożena Umińska-Keff\|pl\|Bożena Umińska-Keff}} the imagery and superstitions surrounding the figurines all the basic elements of antisemitism, and sees the figurines as part of a wider tradition of antisemitic images in Poland (Jewish wizards, Jews making blood from children, [[Judensau]], [[Żydokomuna]], etc.). Umińska-Keff ties the current figurines to the dispossession of the Jews by the Germans and Poles during the Holocaust.<ref>[https://www.rp.pl/artykul/877193-Zyd-o-imieniu-Zyd.html A Jew named Jewish (Polish)], Bożena Umińska-Keff, 19 May 2012</ref> According to [[Simon Wiesenthal Center]] director for international relations Dr. Shimon Samuels, superstition lies behind the figurines. According to Samuels these are used as good luck charms by football fans who then blame the Jewish figurines if their team loses. Samuels likens the figurines to a [[phantom limb]], as while only 20,000 Jews reside in modern Poland, the stereotypical Jewish figurines serve as an item that may be "scratched".<ref name="JC20141204">[https://www.thejc.com/news/world/poland-s-mantelpiece-jews-1.62534 Poland's mantelpiece Jews], The JC, 4 December 2014</ref>