La recepción de Franz Liszt en Rusia: entre los mitos stasovianos y las composiciones modernistas

Resumen: Este trabajo explora los diferentes modos en los cuales la figura y la obra de Franz Liszt fueron recepcionadas en la Rusia del siglo XIX por teóricos y compositores. A partir de las visitas que el compositor húngaro realizó a Rusia durante la década de 1840, su figura fue utilizada por el crítico Vladimir Stasov para caracterizar y legitimizar a través de un relato cargado de mitos la tradición musical que recién nacía en Rusia. Esta imagen condicionó y limitó durante casi todo el siglo XX el acercamiento al estudio de la música de ese país. La obra de los compositores modernistas en Rusia, sin embargo, demuestra que la recepción de Liszt, y así el devenir de la música rusa del siglo XIX, estuvo bastante lejos de la caracterización canónica propuesta por Stasov.

Biblical evidence from Obadiah and Psalm 137 for an Edomite treaty betrayal of Judah in the sixth century B.C.E.

Abstract: Focusing on Obadiah and Psalm 137, this article provides biblical evidence for an Edomite treaty betrayal of Judah during the Babylonian crisis ca. 588–586 B.C.E. After setting a context that includes the use of treaties in the ancient Near East to establish expectations for political relationships and the likelihood that Edom could operate as a political entity in the Judahite Negev during the Babylonian assault, this article demonstrates that Obadiah’s poetics include a density of inverted form and content (a reversal motif) pointing to treaty betrayal. Obadiah’s modifications of Jeremiah 49, a text with close thematic and terminological parallels, evidence an Edomite treaty betrayal of Judah. Moreover, the study shows that Obadiah is replete with treaty allusions. A study of Psalm 137 in comparison with Aramaic treaty texts from Sefire reveals that this difficult psalm also evidences a treaty betrayal by Edom and includes elements appropriate for treaty curses. The article closes with a discussion of piecemeal data from a few other biblical texts, a criticism of the view that Edom was innocent during the Babylonian crisis, and a suggestion that this treaty betrayal may have contributed to the production of some anti-Edom biblical material.