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 Cfr. L. Perrone, La chiesa di Palestina e le controversie cristologiche, Brescia 1980. 6 Cfr. Guinot (vedi nota 3), 605. 7 Lorenzo Perrone propende senza dubbio per la seconda opzione: cfr. Perrone (vedi nota 5), 70. Si veda anche D. Stökl, The Christian Exegesis of the Scapegoat between

In: Annuarium Historiae Conciliorum
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© Koninklijke Brill NV, Leiden, 2011 DOI 10.1163/187633111X549588 Russian History 38 (2011) 23–41 brill.nl/ruhi Scapegoating One’s Comrades in the USSR, 1934-1937 William Chase Professor of History University of Pittsburgh Abstract Th is article examines two cases of scapegoating—that of Ludwig

In: Russian History

Specialist Baiting: Th e Case of N. A. Dobrosmyslov .......................... 5 William Chase Scapegoating One’s Comrades in the USSR, 1934-1937 ............................. 23 Roy R. Robson Art and Politics at the Vatican Congregation for the Oriental Churches, 1917

In: Russian History

otherwise with regard to acquaintances and habits, nothing, or only slightly, changed" (pp. 202 ff.). It is no secret that since the Jews served as scapegoats, they had, or needed in this circumstance, their own scapegoats. There were many feuds over this issue; for example, both Brod and Mrs. Pazi

In: East Central Europe
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regime's practice of using minorities as scapegoats for Romania's troubles. The consequences of total breakdown in tolerance toward minorities were especially hard on the Hungarians, who were systematically denigrated and humiliated in state-supported publications and tendentious books reminiscent of

In: Canadian-American Slavic Studies
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. Casting about for a scapegoat, liberals and conservatives alike concluded that Russia was to blame for everything. The feeling of impotence and frustration was height- ened by the conviction that the eastern neighbor had the most powerful military machine in Europe and was only looking for a pretext to

In: Canadian-American Slavic Studies
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social anthropologist René Girard. 5 Girard is convinced that sacrifice developed as a function of society needing to rid itself of accumulated violence and therefore generating the so-called sacrificial scapegoat (typically a foreigner, a captive or some other person incompatible with the community

Open Access
In: Interdisciplinary Journal for Religion and Transformation in Contemporary Society
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by the characters in his own world, misunderstood by critics and readers, Svidrigailov can be seen as a scapegoat who takes on the guilt of others and sacrifices himself – or is sacrificed – for their welfare” (p. 83). One might argue that Dostoevsky never works in absolutes – no character is purely

In: Canadian-American Slavic Studies

pasts. In the final analysis, Boia is optimistic. He believes that Romania is "becoming europeanized." And as time goes by, the people will lose some of their tra- ditional hospitality, but in the process become less frightened of foreigners and less in- clinded to make them the scapegoats for Romania

In: Canadian-American Slavic Studies
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Umschau und Kritik 131 Sohn seinen Vater. Durch den Leser erwacht der Au tor zu neuem Leben. In bib- lischen Texten ist freilich der Autor schon durch den Redaktor weitgehend aus- geli:ischt worden. - Stuart Lasine (,Manasseh as villain and scapegoat" S. 163-183) fragt, warum Manasse in ein so

In: Biblische Zeitschrift