Este trabalho é guiado por uma questão central que diz respeito ao comportamento de tradutores e editores diante de textos de cujo conteúdo eles talvez discordem. Em termos concretos, analisouse como as traduções de um determinado texto Die Judenbuche (1842), de Annette von DrosteHülshoff, um texto canônico da literatura alemã, ainda sem recepção e sem tradução no Brasil enfrentaram os motifs judaicos nela contidos, motifs estes que apontam para estereótipos antijudaicos. O corpus de análise foi composto por 25 traduções de 12 idiomas e 13 países, todos do âmbito cultural chamado de Ocidente, coincidindo, do ponto de vista temporal, aproximadamente com o século XX. Baseandose em teorias de recepção (principalmente nas vertentes de Wolfgang Iser e da ReaderResponseTheory) e de reescritura (de André Lefevere), a pesquisa buscou mostrar que traduções, uma das formas de recepção e reescritura de literatura, evitam discutir temas sensíveis nos textos nelas publicados e são, assim, mais \"estáticas\" do que a crítica literária, uma outra forma de recepção e reescritura, escolhida aqui como ponto de comparação. Para a análise das traduções, certos trechos e aspectos da Judenbuche foram definidos e analisados em relação ao original. Além dos textos traduzidos, os paratextos das traduções foram também analisados. Nos textos traduzidos, procurouse por shifts indicativos de atitudes; nos paratextos, por menções aos motifs judaicos e discussões sobre eles. A interpretação dos resultados considerou vários contextos (os contextos nacionais e históricos, as editoras, a identidade dos autores dos diferentes gêneros textuais, as convenções dos gêneros, etc.). Como contexto comum e como uma das fontes de reações dos autores dos textos analisados foi presumido o contexto da história judaica no Ocidente. Os resultados da análise confirmaram, por um lado, a hipótese, mostrando que as traduções de fato não costumam debater explicitamente temas sensíveis em textos literários. Ao mesmo tempo, contudo, as traduções mostraram que os motifs judaicos da Judenbuche preocuparam sim os tradutores e editores. Os textos traduzidos mostraram diversos shifts. Nos paratextos, menções explicitas e valorativas aos motifs judaicos foram poucas, mas observouse a tendência de seu aumento nos anos mais recentes, nos quais o tema do antissemitismo na literatura vem ganhando destaque no âmbito dos estudos literários. Traduções inseridas em contextos acadêmicos mostraram mais ocorrências de menções aos motifs judaicos em paratextos do que traduções direcionadas a um público geral. Em relação ao contexto da história judaica do século XX, mudanças no corpus como todo foram observadas; shifts nos textos traduzidos aumentaram no período de 1933 a 1945, enquanto os textos traduzidos de depois de 1945 mostram uma tendência a atenuar as ambiguidades da Judenbuche. Em relação aos contextos nacionais, mudanças foram observadas na direção de um aumento de sensibilidade em relação ao conteúdo da Judenbuche. Concluiuse, assim, que, embora traduções não fossem consideradas uma plataforma de debates abertos sobre o problema do antissemitismo na literatura, os tradutores e editores mostraram um aumento de sensibilidade em relação ao tema no decorrer do tempo. / This study is guided by a question about the behaviour of translators and editors towards texts the contents of which they possibly disagree with. More specifically, the study analysed how the translations of a particular text Die Judenbuche (1842), by Annette von DrosteHülshoff, a canonical text of German literature, as yet without reception or translation in Brazil face the Jewish motifs contained in it, motifs sometimes considered as antiSemitic stereotypes. The corpus of the study, composed of 25 translations into 12 languages and from 13 countries, comprehends the cultural area usually denominated as the West, and coincides temporally with the 20th century. Based on theories of reception studies (by Wolfgang Iser and from ReaderResponseTheory) and on the theory of rewriting (by André Lefevere), the study sought to demonstrate that translations, one of the forms of reception and rewriting of literature, avoid discussing sensitive topics in the translated texts, and are thus more \"static\" than literary criticism, another form of reception and rewriting, chosen as point of comparison. For the analysis of the translations, certain passages and aspects of Die Judenbuche were defined and analysed in comparison with the original. The paratexts of the translations were also analysed. The analysis of the translated texts sought to identify shifts indicatives of attitudes; the analysis of the paratexts sought to identify references to and discussions on the Jewish motifs. The interpretation of the results considered different contexts (the national and historical contexts, the publishing houses, the identity of the authors of the different text genres, conventions of the genres etc.). The Jewish history in the West was presumed as a common context and as one of the sources of attitudes of the authors of the analysed texts. The results of the analysis confirmed the hypothesis, demonstrating that translations in fact do not undertake explicit debates of sensitive topics in literary texts. However, the translations also demonstrated that the Jewish motifs in Die Judenbuche did preoccupy the translators and editors. The translated texts contained diverse shifts. In the paratexts only few explicit and evaluative references to the Jewish motifs were identified, but in recent years, in which literary antiSemitism has received more and more attention in literary studies, an increase in references was observed. Translations from academic contexts showed more references to Jewish motifs in their paratexts than translations for the general public. Against the context of Jewish history in the 20th century, variations have been observed in the corpus as a whole; in the translated texts, shifts increased during the years from 1933 to 1945, while in the years after 1945 tendencies towards an attenuation of Die Judenbuche\'s ambiguities dominated. Within the national contexts, an increase of sensibility towards the content of Die Judenbuche was observed. Thus, even though translations apparently are not considered a platform for debates on problems of antiSemitism in literature, the results evidenced that translators and editors did show, in the course of time, an increase in sensitivity with regard to the topic.

Dans un contexte largement plus inclusif qu’oppressif, la communauté juive nouvellement réadmise depuis 1656 s’installe, se forme et se construit tout au long du XVIIIè siècle à Londres : au groupe de Crypto-Juifs fragilisé par les persécutions de l’Inquisition et qui trouve là la promesse d’un nouveau départ et de nouvelles espérances, se joint un flot d’immigrants d’Europe de l’Est, qui ne cesse d’enfler. Avec quelques marchands et financiers prospères, et une grande majorité de familles vivant plus difficilement de l’artisanat, du colportage, de l’usure ou de la charité, les deux congrégations fondent leurs institutions religieuses, éducatives, caritatives, voire politiques, et tâchent de s’intégrer dans une société aux valeurs de laquelle elles s’avèrent particulirement perméables. La question du maintien de l’identité juive se pose dès lors avec force, soulevant les problèmes d’acculturation et d’assimilation, voire de conversion. / In a largely more inclusive than oppressive environment, the newly reaccepted Jewish community sets up and builds up in London, during the course of the eighteenth century: a stream of eastern-Europe immigrants which never stops swelling, adds up to the small group of Crypto-Jews, weakened by the persecutions of the Inquisition, which finds here the promise of a fresh start, and new hopes. With a few prosperous mer-chants and financiers and a vast majority of modest individuals, earning a small living as craftsmen, pedlars, usurers or depending on charity, the two congregations found their religious, educational, charitable, and even political institutions, and try to inte-grate in a society to the values of which they prove to be particularly permeable. The question of the preservation of the Jewish identity arises, bringing up the problems of acculturation, assimilation and conversion.

Our society has become more and more radicalized. For many people religion plays a vital role in this radicalization process, particularly for those who justify racial supremacy through religious tenets. The purpose of this study is to examine and compare two ideologies from which radicalized followers assume racial supremacy from a God given designation as the "true Israelites". The two ideologies interpret the Bible – and sometimes even the same passages – differently.  In this study I will examine the Christian Identity movement and the Black Hebrew Israelites by using a comparative method from a prototypical approach. My focus is how two different ideologies misinterpret the biblical myth about the Lost Tribes of Israel and how this misinterpretation inspires racial supremacy and Anti-Semitism. This is a study about the connection between race and religion. Keywords: racism, race, Christian Identity, Black Hebrew Israelites, Anti-Semitism, Lost Tribes of Israel

<p>Uppsatsens syfte är att analysera den frikyrklig gränsdragning i förhållande till nazismen med hjälp av sociologisk teori om gruppidentitet. På grund av att synen på judarna är avgörande för nazismen behandlas synen på judarna både avskilt från, och tillsammans med nazismen. De övergripande frågor som behandlar syftet ur detta dubbla perspektiv är: 1. Drar respektive samfund/rörelse/åsikt en gräns mot den tyska nazismen och judarna under 1933-1945? Om ja, var dras den? 2. Varför dras gränsen gentemot den tyska nazismen och judarna där den dras och hur motiveras den? Studiens metod byggs på Zygmunt Baumans teori om gränsdragningen mellan in- och utgrupper och utgör grunden för urval, tolkning och övergripande förklaring. Det empiriska materialet utgörs av två organ för frikyrkliga samfund/rörelser och ett organ som vill värna en viss bibelsyn.</p>

Thesis (M.A.)--University of Alaska Anchorage, 2005. / Includes bibliographical references (p. 104-108). Also available on the Internet.

Thesis (M.A.)--Florida Atlantic University, 2004. / Typescript (Photocopy). Includes bibliographical references (9 85-91). Also available on the Internet.

Thesis (Ph. D.)--University of California, Los Angeles, 2003. / Vita. Includes bibliographical references (p. 445-462). Also available on the Internet.

Uppsatsens syfte är att analysera den frikyrklig gränsdragning i förhållande till nazismen med hjälp av sociologisk teori om gruppidentitet. På grund av att synen på judarna är avgörande för nazismen behandlas synen på judarna både avskilt från, och tillsammans med nazismen. De övergripande frågor som behandlar syftet ur detta dubbla perspektiv är: 1. Drar respektive samfund/rörelse/åsikt en gräns mot den tyska nazismen och judarna under 1933-1945? Om ja, var dras den? 2. Varför dras gränsen gentemot den tyska nazismen och judarna där den dras och hur motiveras den? Studiens metod byggs på Zygmunt Baumans teori om gränsdragningen mellan in- och utgrupper och utgör grunden för urval, tolkning och övergripande förklaring. Det empiriska materialet utgörs av två organ för frikyrkliga samfund/rörelser och ett organ som vill värna en viss bibelsyn.

This dissertation treats the choreographic works of Julian Algo (1899-1955), a ballet master in the Royal Opera house in Stockholm 1931-1952, whose experience and education were from Theatertanz, and Swedish dance history about his works. Theoretically it is inspired by post-modern historiography (Jenkins, Munslow, White), queer theory (Sedgwick, Doty, Rosenberg) and research about masculinities in dance (Burt). The first chapter is an introductory survey of Algo’s career in Germany. It shows that in Duisburg Algo was recognized as a choreographer with ballet skills, and like other choreographers within German “Theatertanz” he tried to establish new styles through mixing old ballet and modern dance. The chapter also answers question about reception and about whom Algo cooperated with. The second chapter consists of seven analyses in which I deal with the “gusto” and “playfulness” of Algo’s works in Stockholm 1931-1938. These ballet productions are analysed with focus on the concept of queer and gender, also pointing out their good reception and that they in Stockholm were described as modern. Some of the male characters are suggested to be related to dandyism. The chapter also shows that anti-Semitism and scepticism against foreign influences were expressed in the theatre magazine Scenen [The Stage] and that it is relevant to assume that these articles influenced the development in the Opera house. The third chapter shows that Algo’s ballet productions in the book The Swedish ballet (Rootzén1945) was described from a view of classical ballet’s preferences. Now, in 1945, Algo's choreographies from the 1930 were dismissed as being of mixed-genre and lacking ballet skills. Although this chapter in the book was criticised by contemporary critics, it is obvious that it has been of great influence for authors of ballet history in the 2.nd half of the century.

Uppsatsen handlar om hur fyra judiska personer upplever antisemitism i Sverige. De har svarat på frågor som rör två teman, antisemitism och Israelkritik/antisionism. Informanterna har inte personligen utsatts för antisemitism i stor utsträckning, däremot upplever de att antisemitismen finns mer utbrett på andra platser i Sverige. Israelkritik upplever de enbart som antisemitism när den är obalanserad och när media anklagar judar kollektivt för vad som sker i Israel/Palestina. Sionism ser de dock ingen anledning till att kritisera eftersom den handlar om ett judisk självbestämmande. Ett par av informanterna anser att sionism är så starkt förknippat med judisk tradition att antisionism per automatik blir judefientlig. / The essay is about how four Jewish people experience anti-Semitism in Sweden. They answered questions related to two themes, anti-Semitism and Israel Criticism / anti-Zionism. The informants have not personally been subjected to anti-Semitism widely, but they feel that anti-Semitism is more prevalent in other parts of Sweden. Criticism of Israel is experienced as anti-Semitism when it is unbalanced and when the media blames Jews collectively for what is happening in Israel / Palestine. They see no reason to criticize Zionism because it is about a Jewish self-determination. A couple of respondents believe that Zionism is so strongly associated with Jewish tradition that anti-Zionism automatically becomes hostile towards Jews.