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- All Subjects: Germanic literature
- All Subjects: Romanian avant-garde
- Creators: Holian, Anna
- Creators: Alexander, Robert
Description
Approaches to Holocaust representation often take their cues from both academic and public discourse. General opinion demands serious engagement that depicts the full range of the brutality and inhumanity of the genocide and the victimization of targeted groups perpetrated by the National Socialists. Such a treatment is considered necessary to adequately represent the Holocaust for generations to come. The analysis of four texts will show that humor is not only appropriate but is also an important addition to Holocaust discourse. This study argues that humor plays an important role as a stylistic tool for discussing the Holocaust as well as for its remembrance and representation. Jurek Becker's novel Jakob der Lügner and Ruth Klüger's autobiography Weiter Leben: Eine Jugend are witness-texts by Jewish authors. Humor in these two works helps the authors engage and work their experiences. Klüger's autobiography also utilizes humor to critically engage in the discussion of Holocaust representation. This study also analyzes two non-witness Jewish texts: the stage play Mein Kampf by George Tabori and the feature film Mein Führer, die wirklich wahrste Wahrheit über Adolf Hitler by Dani Levy. These two works utilize overt humor to challenge established Holocaust representations. Drawing on ideas from Mikhail M. Bakhtin, Julia Kristeva, Giorgio Agamben, the core argument of this study demonstrates humor performs two main functions in the Holocaust literature and film chosen for this investigation. First, it restores a potential loss of dignity and helps victims endure the incomprehensible. Second, it challenges the prevailing truth and the established order.
ContributorsMeirich, Hanni (Author) / Gilfillan, Daniel (Thesis advisor) / Ghanem, Carla (Committee member) / Holian, Anna (Committee member) / Arizona State University (Publisher)
Created2013
Description
In the time of Nazi Germany the systematic targeting of Jews for persecution and extermination was rampant. Although this was a dark time for the Jewish people in Europe, they did not simply stand idly by and let this happen to them. The Jewish people found a way to make a mockery of the situation that they wee in, as well as a way to poke fun at the people who persecuted them. The Jews used dark humor to mock the situations that they found themselves in. The interesting point here, though, is that they did not use all the aspects of dark humor that exist. The Jews used situational humor, critical humor, and gallows humor-humor about death-according to the incongruity theory of humor, to make a mockery of the plight that they were in. They did not use all of the different aspects of dark humor, but only the parts that would merge with their need to mock their situation, in order to be able to deal with the reality of what was happening in their lives. For the analysis in this thesis, I researched various collections of Jewish humor in Nazi Germany. I analyzed the jokes in relation to the different humor theories, and gave my conclusion on why these jokes were effective. Based on the evidence, I have come to several conclusions. The Jews that made these jokes only used the aspects of dark humor that would fit in with the atmosphere that they were trying to create. They would not use sexual jokes of any kind because of this. They used jokes that could be used as a shield, to comfort not only themselves but also their compatriots given their situation. The use of humor was a coping measure and a sign of defiance, that helped some of the victims of the Holocaust survive the attempted extermination of the Jews. Given the opportunity, I would widen my focus on this topic to include collective memory, as well, however the scope of such a project would be more fitting for a doctoral paper.
ContributorsWolfe, David (Author) / Alexander, Robert (Committee member) / Gilfillan, Daniel (Committee member) / Ghanem, Carla (Committee member) / Arizona State University (Publisher)
Created2011
Description
The dissertation focuses on several Romanian avant-garde magazines, such as Contimporanul, Integral, and 75HP, that Romanian artists and writers created in Romania in the 1920s, after Romanian Dadaists Tristan Tzara and Marcel Iancu disbanded from Zurich Dada in the 1910s. The Romanian avant-garde magazines launched the Romanian avant-garde movement—the most intense period of artistic production in the country. The Romanian avant-gardists established Integralism in an attempt to differentiate themselves from other European avant-garde groups and to capture the intense and innovative creative spirit of their modern era by uniting and condensing avant-garde and modern styles on the pages of their magazines. However, I argue that instead of Integralism, what the Romanian avant-garde magazines put forth were Romanian avant-garde versions of Constructivism and Cubism conveyed in the magazines’ constructivist prints and reproductions of cubist paintings. The originality of the Romanian avant-garde magazines, thus, is concentrated in their appropriation and reinterpretation of Constructivism and Cubism rather than in their Integralism. Moreover, in their rebellion and resistance to Romania’s social, political, and artistic status quo, the Romanian avant-garde magazines functioned as an instrument with which the Romanian avant-gardists expressed their complex relationship with their Jewish identity. The magazines were not on the periphery of artistic production, as art history discourse on modern and avant-garde art has situated them, but were an important player in the global network of avant-garde magazines that traversed across eastern and western Europe, South America, the United States, and Japan.
ContributorsMiholca, Amelia (Author) / Mesch, Claudia (Thesis advisor) / Orlich, Ileana (Committee member) / Holian, Anna (Committee member) / Navarro, Rudy (Committee member) / Arizona State University (Publisher)
Created2021