Jew with a coin: Difference between revisions

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Revision as of 10:35, 24 May 2019 edit Piotrus (talk \| contribs) Autopatrolled, Event coordinators, Extended confirmed users, File movers, Pending changes reviewers, Rollbackers 281,598 edits →‎Ethnographic analysis: we don't use references for someone's homepages to prove they have a position, etc. AGF and reduce ref clutter ← Previous edit		Revision as of 10:44, 24 May 2019 edit undo Piotrus (talk \| contribs) Autopatrolled, Event coordinators, Extended confirmed users, File movers, Pending changes reviewers, Rollbackers 281,598 edits →‎Ethnographic analysis: he talks more about this aspect, I think Next edit →
Line 25: According to historian and sociologist [[Alina Cała]], three points of reference stand out in the figurines. The first is reminiscent of figurines in the traditional Emaus Easter fair, the second is [[black magic]], whereas the third is the traditional [[Antisemitic canard#Usury and profiteering\|antisemitic caricature of Jewish moneylender]] which was exploited in Nazi and Polish iconography. However, whereas classical moneylender tropes often presented assimilated Jews the current Polish figurines present Jews in traditional Orthodox dress.<ref name="Cala">[http://ispan.waw.pl/journals/index.php/slh/article/download/slh.2015.010/1596 Cała, Alina. "„Pamiątka, Zabawka, Talizman/Souvenir, Talisman, Toy”(wystawa w Muzeum Etnograficznym w Krakowie, 2013 rok, kuratorka: Erica Lehrer)." Studia Litteraria et Historica 3-4 (2015): 265-271.]</ref> Cultural studies scholar Paweł Dobrosielski, ~~notes~~concurs ~~the use of~~that the ~~antisemitic~~ motif associating money with Jews used in such figurines or paintings has antisemitic origins, however according to Dobrosielski this tamed and redirected to a positive meaning in supporting Poles seeking wealth. Dobrosielski ~~also~~suggests ~~ties~~that ~~the~~it ~~modern~~may represent a ~~phenomena~~desire to situate Poland in the ~~complex~~history of capitalism, stressing the fact that the mercantile Jewish traditions are also Polish ~~discourse~~traditions. onHe concludes that this motif has implications for the ~~Holocaust~~discussion of "superstitions, capitalism and anti-Semitism" in the Polish society.<ref name="Tartakowsky"/> 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 that the Polish [[collective consciousness]] might be preparing for.<ref name="Tokarska-Bakir2012">[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 name="Tokarska-Bakir2019">[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>