Richard Wagner And The Anti Semitic Imagination

This book addresses one of the most hotly contested debates in contemporary cultural life: the question of how anti-Semitism figures in the operas of Richard Wagner. Until now, scholars have generally acknowledged Wagner's anti-Semitism but have argued that it is irrelevant to the operas themselves. Marc A. Weiner challenges that traditional view by asserting that anti-Semitism is a crucial, pervasive feature in Wagner's operas. Weiner argues that the operas exemplify and contribute to a vast collection of images that are patently anti-Semitic - and that were readily recognized as such by nineteenth-century German audiences. These images were associated particularly with the body. Through a careful examination of Wagner's music, libretti, and stage directions, Weiner reconstructs iconographies of corporeal images - iconographies of the eye, voice, smell, gait, and sexuality - that were essential to the operas and were "associated with anti-Semitism and the longing for an imagined German community".

It is well known that Richard Wagner, the renowned and controversial 19th century composer, exhibited intense anti-Semitism. The evidence is everywhere in his writings as well as in conversations his second wife recorded in her diaries. In his infamous essay "Judaism in Music," Wagner forever cemented his unpleasant reputation with his assertion that Jews were incapable of either creating or appreciating great art. Wagner's close ties with many talented Jews, then, are surprising. Most writers have dismissed these connections as cynical manipulations and rank hypocrisy. Examination of the original sources, however, reveals something different: unmistakeable, undeniable empathy and friendship between Wagner and the Jews in his life. Indeed, the composer had warm relationships with numerous individual Jews. Two of them resided frequently over extended periods in his home. One of these, the rabbi's son Hermann Levi, conducted Wagner's final opera--Parsifal, based on Christian legend--at Wagner's request; no one, Wagner declared, understood his work so well. Even in death his Jewish friends were by his side; two were among his twelve pallbearers. The contradictions between Wagner's antipathy toward the amorphous entity "The Jews" and his genuine friendships with individual Jews are the subject of this book. Drawing on extensive sources in both German and English, including Wagner's autobiography and diary and the diaries of his second wife, this comprehensive treatment of Wagner's anti-Semitism is the first to place it in perspective with his life and work. Included in the text are portions of unpublished letters exchanged between Wagner and Hermann Levi. Altogether, the book reveals astonishing complexities in a man long known as much for his prejudice as for his epic contributions to opera.

DIV With National Socialism's arrival in Germany in 1933, Jews dominated music more than virtually any other sector, making it the most important cultural front in the Nazi fight for German identity. This groundbreaking book looks at the Jewish composers and musicians banned by the Third Reich and the consequences for music throughout the rest of the twentieth century. Because Jewish musicians and composers were, by 1933, the principal conveyors of Germany’s historic traditions and the ideals of German culture, the isolation, exile and persecution of Jewish musicians by the Nazis became an act of musical self-mutilation. Michael Haas looks at the actual contribution of Jewish composers in Germany and Austria before 1933, at their increasingly precarious position in Nazi Europe, their forced emigration before and during the war, their ambivalent relationships with their countries of refuge, such as Britain and the United States and their contributions within the radically changed post-war music environment. /div

Richard Wagner's Die Meistersinger von Nurnberg has been one of the most performed operas ever since its premiere in 1868. It was adopted as Germany's national opera ["Nationaloper"], not least because of its historical coincidence with the unification of Germany under Bismarck in 1871. The first section of this volume, "Performing Meistersinger," contains three commissioned articles from internationally respected artists - a conductor [Peter Schneider], a stage director [Harry Kupfer] and a singer [Dietrich Fischer-Dieskau], all experienced in the performance of this unusually demanding 5-hour work. The second section, "Meistersinger and History," examines both the representation of German history in the opera and the way the opera has functioned in history through political appropriation and staging practice. The third section, "Representations," is the most eclectic, exploring in the first place the problematic question of genre from the perspective of a theatrical historian. The chronic issue of Wagner's chief opponent, Eduard Hanslick, and his musical and dramatic representation in the opera as Beckmesser, is then addressed, as are gender issues, and Wagner's own utterances concerning the opera. Contributors: Nicholas Vazsonyi, Peter Schneider, Harry Kupfer, Dietrich Fischer-Dieskau, Hans Rudolf Vaget, Lutz Koepnick, David B. Dennis, Klaus Van Den Berg, Thomas S. Grey, Lydia Goehr, Eva Rieger, Peter Höyng. Nicholas Vazsonyi is Associate Professor of German and Comparative Literature, University of South Carolina.

Richard Wagner's anti-Semitism considered in the context of his time, place, and aspirations rather than in relation to his later appropriation by the Nazis.

Deals with antisemitism in ch. 7 (p. 267-308), "The Outmoded World of the Judaic-Christian Tradition." In "Das Judentum in der Musik" (1850) Wagner denied the capacity of Jews to have deep emotional feelings in music and art. Nevertheless, their financial power gave them influence in musical life. Despite the assistance he received from Jewish friends and patrons, the supposed threat posed to Germany by the Jews became an obsession for Wagner, and all his enemies were identified with the Jews. "Wagner's attitude toward Jews was remarkably inconsistent ... anti-Jewish although not necessarily anti-Semitic ..."

Emslie's study of Wagner's creativity examines the centrality of love - and its obverse, hate - to the composer's world view.

Famous "Ring" Trilogy composer Richard Wagner argues in this essay that Jewish involvement in European culture always had a negative and distorting impact. Jews, Wagner wrote, did not have the European "folkish soul" required to create genuinely European art, and, as a result, were only imitators who crassly deformed all that they produced. As a result, he said, all art-be it musical or otherwise-from Jewish sources was always shallow and a mockery of true art. Along the way, he discusses the Jewish type, and their broader influence in society. First published in 1850, "Judaism in Music" created a storm which forever earned him the hatred of the Jewish lobby in Germany and elsewhere. Originally issued under a pseudonym, Wagner republished the book in 1869, along with a supplement, under his own name. In the supplement, Wagner discusses the reaction to the original essay's publication, and goes on to discuss how the Jews controlled the major newspapers and theaters of his day, and how the media turned against him after the 1850 essay saw the light of day. This edition also contains Wagner's 1878 essay "What is German," which contains further remarks on Jewish activities within Germany.

Wagner's Hitler is an important and controversial contribution to the literature on Hitler's Germany.

Why were modernist works of art, literature, and music that were neither by nor about Jews nevertheless interpreted as Jewish? In this book, Neil Levi explores how the antisemitic fantasy of a mobile, dangerous, contagious Jewish spirit unfolds in the antimodernist polemics of Richard Wagner, Max Nordau, Wyndham Lewis, and Louis-Ferdinand Celine, reaching its apotheosis in the notorious 1937 Nazi exhibition “Degenerate Art.” Levi then turns to James Joyce, Theodor W. Adorno, and Samuel Beckett, offering radical new interpretations of these modernist authors to show how each presents his own poetics as a self-conscious departure from the modern antisemitic imaginary. Levi claims that, just as antisemites once feared their own contamination by a mobile, polluting Jewish spirit, so too much of postwar thought remains governed by the fear that it might be contaminated by the spirit of antisemitism. Thus he argues for the need to confront and work through our own fantasies and projections—not only about the figure of the Jew but also about that of the antisemite.