Jew with a coin: Difference between revisions

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Line 16: ==Ethnographic analysis== According to [[Erica Lehrer]] who curated the ''Souvenir, Talisman, Toy'' exhibition, some Jews who travel to Poland often see the figurines as "inflammatory and shocking, and mostly it gets read in the context of antisemitism". Lehrer says that while one can not understand the figurines with the coin without referring the history of antisemitic imagery, the figurines are rooted in a long history that is more complex than just antisemitism. According to Lehrer, the folk artists creating the figurines, especially the older ones, treat the figurines with artistic, sensitive treatment. One use of the charms is as tourist keepsakes and tokens of nostalgic or political attempt to connect with Jewish past, whereas a second use is as a good luck charm bringing prosperity. Lehrer states that the figurines are seen in Polish folk society as innocent and even complimentary towards Jewish people.<ref name="LehrerUSHMM">[https://www.ushmm.org/confront-antisemitism/antisemitism-podcast/erica-lehrer USHMM VOICES ON ANTISEMITISM PODCAST], USHMM, 1 October 2015</ref><ref name="Tartakowsky"/> 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>