Altneuland Essay Example

for him to have a "normal" assimilated name. However, his family name, Loewenberg, clearly identifies his Jewish heritage as it means "Mountain of the Lion". This name reference can be interpreted as a symbol of the lion of Judah, who will regain power.

The use of the title "Dr." indicates Loewenberg's status in society. Like many other Jewish boys of his time, Loewenberg pursued higher education in order to have a better life than his parents10. However, due to his Jewish identity, he is unable to be accepted into Christian society11 or hold a job in the public sector12. As a result, he is unemployed, a fate shared by many assimilated young Jews. Some of Loewenberg's friends have resorted to suicide, while others have emigrated to Jewish colonies13.

Loewenberg is in contact with the upper echelons of Jewish society in Vienna. These individuals embody the stereotype of those who aspire to be accepted in non-Jewish society to the point where they distance themselves from their Jewish identity. Many of these individuals have distinctly Jewish names. One person has already changed his name from Veiglstock, a clearly Jewish surname, to the more neutral Walter14. Discussions about Jewish topics are not conducted openly, particularly in the presence of non-Jewish individuals, including servants15.

Despite being aware of anti-Semitism, Viennese society does not take it seriously and instead views it cynically16. Even a Rabbi's report on anti-Semitism in Moravia fails to change their attitude, and they find amusement in ridiculing the idea of Zionism17. On the contrary, the Littwak family is depicted as living on the brink of survival, with scarce access to food. Nevertheless, these Jews maintain a steadfast belief

that one day the Jewish people will experience a resurgence18. They continue to engage with ancient texts, pray in Hebrew, and give their children Hebrew names such as David and Miriam.

Interestingly, the Littwak family does not use Yiddish diminutives and the mother's name is not Rivka, but rather the Greek name Rebekka. Additionally, they are the first in their community to use a Yiddish word19, even though they typically speak a non-Yiddish dialect that is different from the Jewish high society, which does not use either Viennese dialect or Yiddish. The Littwaks find themselves in a desperate situation20 and rely on the goodwill of non-Jews. It is through David that Loewenberger learns, for the first time, that a Jew mentions Palestine as the Jewish homeland, as he had previously only encountered this argument from Anti-Semites21.

A child named Loewenberger22 rekindles the lost connection to the Jewish religion, while Fritzchen later evokes hidden emotions in Kingscourt in the book. The introduction of the Littwaks also brings about the first encounter with a distinct Gentile individual, the caretaker23. In this portrayal, Herzl demonstrates the stereotypical behavior of a lower-class Gentile, exhibiting strong anti-Semitism towards Littwak. However, his attitude swiftly changes when Loewenberg24 gives him money. This depicts the reality that Jews could gain acceptance in society by purchasing their way in, but were quickly rejected once they ran out of money.

The caretaker's speech is filled with demeaning remarks. The peddler is referred to as "the Jew there" or "Judenbagasch"25, rather than by his name. Additionally, the caretaker mistreats the Jew by refusing to let him come in, even though it is one of his responsibilities26. Another Gentile character

introduced in the first book is Kingscourt. Similar to Veiglstock, he also changed his name when he emigrated to America. However, the significant distinction is that Kingscourt simply translated his name instead of selecting a new one27.

The text portrays Kingscourt, a Christian nobleman and former Prussian officer, with a disdainful disposition towards people regardless of their nationality or religion28. Despite this, he does not consider the religion of his chosen life partner, who happens to be Jewish29. However, if Loewenberg were religious and unable to dine with Kingscourt30, the situation might have been different. Nevertheless, reflecting the norms and beliefs prevalent during that era and society, Kingscourt frequently makes derogatory remarks towards Jews, particularly highlighted in the second section where Herzl employs the character to highlight the insignificance of such comments in the new Jewish state.

After learning that Loewenberg is Jewish, Kingscourt addresses him as a representative of the Jewish people, often making generalizations using phrases like "you Jews"31. He also quickly faces the dilemma of whether Jews should be viewed as a religious group or an ethnic group32. Kingscourt advises Loewenberg on how Jews could gain greater respect in society33 and even entertains the idea of what it would be like to be Jewish34. This open-mindedness is unusual for a man of his time and background, but he is also exceptional in that he struggles with obedience35.

He suggests a visit to Palestine36, explaining that Loewenberg should see his "fatherland". The Christian sites are never mentioned. During their visit, Kingscourt shows interest in the land and the people and suggests a pioneering role for the Jewish people37. Herzl assigns the important moment of inventing the

word that will be the title of the whole book, Altneuland38, to Kingscourt's character. The Gentile Kingscourt, not Loewenberg, acts as a prophet for the future of the Jewish people.

In the second section of the book, we encounter familiar faces once again. David Littwak, who was once a beggar child, has prospered in the Jewish state and now demonstrates to Loewenberg and Kingscourt the accomplishments of the Jewish people. He represents the modern Jew, who strives diligently for success, maintains physical fitness, and possesses a passion for art and literature. Additionally, he is open-minded and accepting. Littwak proceeds to enlighten his visitors on the establishment of the new state and provides a brief overview of the Jewish community's journey since Loewenberg and Kingscourt's departure from the world.

His character, as well as the character of Kingscourt, incorporates anti-Semitic remarks42 into the narrative. However, these remarks are presented as jokes without their original hateful meaning, thereby neutralizing anti-Semitic prejudices and rendering them absurd. Similarly, the Littwak family, the Steinecks, and Joe are part of this modern Jewish group. On the other hand, the character of Reschid provides a different perspective on the story of the new state. He represents the Muslim Turks who were already present in the land prior to the arrival of Jewish immigrants.

The positive reception of the Jewish state by various religious figures, including Muslims, ensures that anti-Semitism will not be an issue for them. Alongside Kingscourt, a non-practicing Christian, the reader is introduced to representatives from three other Christian denominations: an Anglican reverend, a Russian-Orthodox pope, and a Catholic monk. All of them participate in the Seder, with everyone except Reschid joining

in drinking wine and partaking in the ritual. Interestingly, the Anglican reverend is pleased to be mistaken for a Jew by Kingscourt.

The final comment made by him is that the new state is the spring of humankind, allowing people of different religions to peacefully celebrate and live together47. The orthodox pope's remark even connects the new state to a Messianic age48. We also encounter the Viennese high society once again, which includes Jews who align with anti-Semitic views49. However, it is clarified that these individuals are in the minority and do not receive favoritism. They are juxtaposed with the hardworking, sincere people who actually built the land and are depicted as being trapped in outdated behaviors from distant times50.

Dr. Walter's speech examines the impact of the creation of the Jewish state on anti-Semitism, while Herzl disputes that Dr. Walter is merely regurgitating others' ideas and passing them off as his own, thereby mocking a particular segment of society. However, this aspect is not the central theme of the speech51. Through Loewenberg's perspective, readers are able to comprehend all of these points. The opening section of the text juxtaposes two groups who face anti-Semitism with two groups who have the potential to become perpetrators of anti-Semitic behavior.

The text examines how anti-Semitism affects individuals of different socioeconomic backgrounds, including the lower and upper classes. It also discusses instances of anti-Semitic attitudes originating from both lower and higher Gentile classes, with Kingscourt representing Herzl's idealized version of the upper class. Kingscourt is known for his enlightened mindset, rationality, tolerance, and willingness to change his perspectives. Interestingly, it is either Kingscourt or Jewish characters themselves who

make the most anti-Semitic comments. At first, sarcasm is used to address anti-Semitic symbols and remarks; however, later in the text, they become positive representations as the Jewish community gains more societal power.

In the second part of the text, various individuals from the newly formed state are introduced. These individuals comprise Muslims, Christians, and Jews who express their perspectives on anti-Semitism. Within the Jewish community, two distinct groups are depicted: the esteemed 'modern' Jew and former members of Viennese high society, serving as a contrasting illustration. This section deliberately omits characters displaying explicit anti-Semitic traits because fairy tales conventionally conclude with triumph over evil: "Wenn ihr wollt, ist es kein Maerchen55".