LEADER 03801cam a2200433Ia 4500001 102590 005 20240621180426.0 008 050222s2002 xx rb 000 0 fre d 020 0612733068 035 (OCoLC)ocm58470044 035 102590 049 LHMA 041 0 fre |beng 040 LHM |beng |erda |cLHM 090 PQ2683.I32 |bZ72 2002 100 1 Lagrandeur, Katherine Annette, |d1967- 245 10 Poétique de la perte dans l'oeuvre autobiographique d'Élie Wiesel / |cpar Katherine Annette Lagrandeur. 264 1 [Place of publication not identified] : |b[publisher not identified], |c2002. 300 vii, 235 pages 336 text |btxt |2rdacontent 337 unmediated |bn |2rdamedia 338 volume |bnc |2rdacarrier 520 This dissertation explores the poetics of loss in the autobiographical writing of Elie Wiesel, Holocaust survivor and Nobel Peace Prize laureate. Born in 1928, Wiesel spent his early childhood in the shtetl of Sighet, situated in the Carpathian mountains of Transylvania. In 1944, Wiesel was deported along with his family to the Nazi concentration camps where his father, his mother, his grandmother, and his youngest sister all died. After the war, Wiesel moved to France and then to New York City, where he worked as a journalist, a writer, and a professor. In this study, I examine how the losses Wiesel experienced during the Holocaust inform his autobiographical writing. More precisely, I seek to understand how the self accounts for loss in narrative. In the first chapter, I explore how Wiesel expresses Heimweh in his writing, or, in other words, how he articulates his loss of, and quest for, home. His longing for home centres around a photo of the house in which he lived as a child in Sighet. I am interested in how both the photo and his writing enable Wiesel to reconstruct his lost past. In the second chapter, I study how his experiences in the concentration camps affected Wiesel, and how they are inscribed in his narratives of self. The third chapter explores the question of the Covenant between God and the people of Israel, and, more specifically, the eclipse of God during the Holocaust. I examine how Wiesel tries to understand his relationship with God through an intersubjective reading of other Jewish stories of faith and rebellion. In the final chapter, I discuss the ways in which Wiesel expresses the trauma of his family's death in narrative, and how his autobiographical writing becomes a site that supports shivah, the seven-day mourning period during which the bereaved talk about and remember the deceased. Together, these chapters allow me to explore the impact that the Shoah has had on the life and writing of Wiesel as well as to situate his autobiographical project within the larger framework of Holocaust survival and testimony. 530 Electronic version(s) |bavailable internally at USHMM. 502 Thesis (Ph. D.)--Queen's University, 2002. 504 Includes bibliographical references (pages 225-234). 533 Photocopy. |bAnn Arbor, Mich. : |cUMI Dissertation Services, |d2005. |e22 cm. 590 Dissertations and Theses 546 In French with abstract in English. 591 Record updated by Marcive processing 21 June 2024 600 10 Wiesel, Elie, |d1928-2016 |xCriticism and interpretation. 650 0 Holocaust, Jewish (1939-1945) |xInfluence. 650 0 Loss (Psychology) in literature. 856 41 |uhttp://proquest.umi.com/pqdweb?did=764934611&sid=7&Fmt=6&clientId=54617&RQT=309&VName=PQD |zElectronic version from ProQuest 956 41 |u http://dc.ushmm.org/library/bib102590/NQ73306.pdf |z Hosted by USHMM. 994 C0 |bLHM 852 0 |bstacks |hPQ2683.I32 |iZ72 2002 852 |bwww 852 |bebook