Discussion on "Altneuland" by Theodor Herzl.

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Altneuland

Theodor Herzl

The novel "Altneuland" was written in 1902 by Theodor Herzl. One could see it as an illustration to his earlier book " Der Judenstaat". While "Der Judenstaat" contains the theoretical background of the Zionist idea, "Altneuland" describes how exactly the realization of that theory might look like.

"Altneuland" is divided into five books, which might be seen as an analogy to the five books of the Torah. This also leads to the thought that "Altneuland" might be seen as the new torah, the new guide towards a new life, coexisting with the torah.

Herzl wrote "Der Judenstaat" as a solution for the problems Jews encountered worldwide. He saw it as a national problem and therefore the only solution he could think of was the reunion of the Jewish people as one people in one national state, the Jewish state. By drawing the Jewish masses from their Diaspora states to a state of their own anti-Semitism would wane and the Jewish people would be recognized and honored as a nation like other nations.

So how does Herzl use his characters to depict anti-Semitism from different points of view?

For the analysis book has to be divided into two parts. The first part contains the first of the five books. It deals with the life of the protagonist, Dr. Friedrich Loewenberg, in the year 1902 in Vienna.

The second part contains the books two to five, the experiences of Loewenberg in the year 1923 in the new Jewish state.

Herzl shows anti-Semitism from different points of view by choosing characters which can be seen as representative for a stereotype of a certain group of people.

The protagonist Dr. Friedrich Loewenberg is a young assimilated Jew who suffers from the anti-Semitic attitude of early 20th century Austria. His stereotype is already characterized by his name. Friedrich is a name derived from Old High German and was the name of several medieval kings, Prussian kings and German emperors. Loewenberg's parents evidently wanted their child to carry a "normal" assimilated name. His family name nevertheless is obviously Jewish, meaning "Mountain of the Lion". Herzl's choice of that name can be seen as a reference to the later mentioned lion of Judah who will gain power again. The title Dr. shows us Loewenberg's position in society. He, as many other Jewish boys in his generation, has tried to get away from the traditional profession of the Jews, the trade and has studied at university in the hope to make a better life than his parents. But as a Jew he isn't able to gain entrance into the Christian society or obtain a position in public service. He spends his days unemployed, a fate he shares with many other assimilated young Jews. His friends either have committed suicide or have emigrated to Jewish colonies.

Loewenberg maintains contact to the circle of the higher Jewish society in Vienna. Those people stand for the stereotype of those who desire to become part of the gentile world to the extent that they distinguish themselves from being Jewish. Most of the mentioned names are recognizable Jewish. In the desire of assimilation one person already changed his name from the Jewish Veiglstock to the more neutral Walter. Jewish topics are not to be discussed openly, i.e. in the hearing of Gentiles, even servants. Although the Viennese society is aware of anti-Semitism they don't take it seriously but see it cynically. Even the report of a Rabbi about anti-Semitism in Moravia does not change their attitude and the idea of Zionism is only used as a basis for jokes.

The exact opposite to that circle is painted in the description of the Littwak family. Living on the edge of existence, hardly having anything to eat, these Jews nevertheless believe that some day the Jewish people will rise again. They still read the old books, pray in Hebrew, and give their children Hebrew names: David and Miriam. Interestingly they don't use Yiddish diminutives and the mother's name is not Rivka but the greek Rebekka. The Littwak family is also the first to use a Yiddish word although they normally speak in a non-Yiddish dialect contrary to the Jewish high society which uses neither Viennese dialect nor Yiddish. The Littwaks cannot see their situation cynically, they are desperate. They are dependent on the Gentile goodwill. It is from David that Loewenberger hears for the first time that a Jew mentions Palestine as the Jewish homeland; so far he knew that argument only from Anti-Semites.

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A child awakens the long lost feeling for the Jewish religion in Loewenberger as later in the book Fritzchen awakens hidden feelings in Kingscourt.

In connection with the Littwaks we meet also the first distinct Gentile person, the caretaker. Here Herzl shows the stereotype of a Gentile of the lower social classes. He behaves absolutely anti-Semitic towards Littwak but changes his tune very suddenly when he receives money from Loewenberg. It shows the situation that Jews in that society could buy their way in but were out as soon as they did not have any more money. The caretaker's speech is ...

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