Emily Miller Budick – författare

Fictional representations of horrific events run the risk of undercutting efforts to verify historical knowledge and may heighten our ability to respond intellectually and ethically to human experiences of devastation. In this captivating study of the epistemological, psychological, and ethical issues underlying Holocaust fiction, Emily Miller Budick examines the subjective experiences of fantasy, projection, and repression manifested in Holocaust fiction and in the reader's encounter with it. Considering works by Cynthia Ozick, Art Spiegelman, Aharon Appelfeld, Michael Chabon, and others, Budick investigates how the reading subject makes sense of these fictionalized presentations of memory and trauma, victims and victimizers.

Fictional representations of horrific events run the risk of undercutting efforts to verify historical knowledge and may heighten our ability to respond intellectually and ethically to human experiences of devastation. In this captivating study of the epistemological, psychological, and ethical issues underlying Holocaust fiction, Emily Miller Budick examines the subjective experiences of fantasy, projection, and repression manifested in Holocaust fiction and in the reader's encounter with it. Considering works by Cynthia Ozick, Art Spiegelman, Aharon Appelfeld, Michael Chabon, and others, Budick investigates how the reading subject makes sense of these fictionalized presentations of memory and trauma, victims and victimizers.

How can a fictional text adequately or meaningfully represent the events of the Holocaust? Drawing on philosopher Stanley Cavell's ideas about "acknowledgment" as a respectful attentiveness to the world, Emily Miller Budick develops a penetrating philosophical analysis of major works by internationally prominent Israeli writer Aharon Appelfeld. Through sensitive discussions of the novels Badenheim 1939, The Iron Tracks, The Age of Wonders, and Tzili, and the autobiographical work The Story of My Life, Budick reveals the compelling art with which Appelfeld renders the sights, sensations, and experiences of European Jewish life preceding, during, and after the Second World War. She argues that it is through acknowledging the incompleteness of our knowledge and understanding of the catastrophe that Appelfeld's fiction produces not only its stunning aesthetic power but its affirmation and faith in both the human and the divine. This beautifully written book provides a moving introduction to the work of an important and powerful writer and an enlightening meditation on how fictional texts deepen our understanding of historical events.Jewish Literature and Culture—Alvin H. Rosenfeld, editor

This engrossing book describes how four twentieth-century women writers—Carson McCullers, Flannery O'Connor, Toni Morrison, and Grace Paley—have inherited and adapted the classical tradition of American romance fiction.Emily Miller Budick argues that this tradition, exemplified by the works of Nathaniel Hawthorne, Edgar Allan Poe, Herman Melville, Henry James, William Faulkner, and Ralph Ellison, is inherently skepticist, questioning whether and how we know reality. It is also sharply critical of the patriarchal bias of American culture, which is understood by these writers as a way of evading or settling philosophical doubt. Analyzing such works as The Scarlet Letter, Moby Dick, The Portrait of a Lady, The Sound and the Fury, As I Lay Dying, and Invisible Man, Budick explores this antipatriarchal critique and shows how it enables the twentieth-century women romancers to inherit the tradition. In their writings, however—in McCullers's Heart Is a Lonely Hunter, O'Connor's The Violent Bear It Away, Morrison's Song of Solomon and Beloved, and Paley's short stories—these writers do more than further the concerns of the male authors. They also explore the idea of maternal knowledge and think through alternatives not only to the patriarchal organization of society but to matriarchal constructions as well. Budick offers provocative insights into what it means to inherit a tradition--in particular across lines of gender, but also across lines of race--as she discusses the ways these four women writers revise the genre of romance to accommodate the exigencies of modern American society.

Blacks and Jews in Literary Conversation explores the works of a range of black and Jewish writers, critics, and academics from the 1950s to the 1980s. By recording conversations both direct, such as essays and letters, and indirect, such as the fiction of Bernard Malamud, Philip Roth, Alice Walker, Cynthia Ozick, Toni Morrison, and James Baldwin, this book shows how dialogue can engender misperceptions and misunderstandings, and how blacks and Jews in America have both sought and resisted assimilation. By analyzing the history of this discourse, the author explores the ways in which ethnic fiction works in interethnic America, the effects of identity politics, and the tensions and bonds created as African and Jewish Americans continue to construct their ethnic and religious identities in the United States.

Israeli and American critics debate what constitutes Jewish identity in modern Jewish literature.By creating a dialogue between Israeli and American Jewish authors, scholars, and intellectuals, this book examines how these two literatures, which traditionally do not address one another directly, nevertheless share some commonalities and affinities. The disinclination of Israeli and American Jewish fictional narratives to gravitate toward one another tells us much about the processes of Jewish self-definition as expressed in literary texts over the last fifty years. Through essays by prominent Israeli Americanists, American Hebraists, Israeli critics of Hebrew writing, and American specialists in the field of Jewish writing, the book shows how modern Jewish culture rewrites the Jewish tradition across quite different ideological imperatives, such as Zionist metanarrative, the urge of Jewish immigrants to find Israel in America, and socialism. The contributors also explore how that narrative turn away from religious tradition to secular identity has both enriched and impoverished Jewish modernity.