Open Access
Open access
Hungarian Studies Yearbook, volume 6, issue 1, pages 134-149

Economics of Survival

Publication typeJournal Article
Publication date2024-11-01
SJR
CiteScore0.3
Impact factor
ISSN26687542
Abstract

In this paper, I aim to analyse Imre Kertész’s Fatelessness from the perspective of its economic systems. In Kertész’s work they form a discursive network that permeates the entire novel (Szirák 2022). It is also important to see that the circulation of symbolic and material values also plays a key role in the demarcation of the boundaries between the concentration camps and the world outside. However, in the novel’s memorable yet perplexing conclusion, this distinction turns into a speech about the relative purity and simplicity of life in the camp. In an attempt to answer the questions arising from this statement by György Köves, I will argue that understanding of the economic models and the differences between them in the worlds of the inside and the outside is essential to the interpretation of Fatelessness.

Schmitz H.
2011-07-15 citations by CoLab: 113
Farrell J.
2011-01-01 citations by CoLab: 1 Abstract  
Fateless, the semi-autobiographical novel written by Imre Kertesz, the Hungarian Jewish writer who was awarded the 2002 Nobel Prize for Literature, draws on the author’s experiences in Auschwitz and in other concentration and labor camps.1 Gyuri Koves, the novel’s 16-year-old protagonist—the age of Kertesz himself at his arrest—is initiated into the ways of the camp by Bandi Citrom, a fellow Hungarian inmate who is only slightly older but who has longer experience of life in the Lager. Inside the camp, they see a crowd of people with the letter L for Latvian inscribed in the center of the yellow star they are obliged to wear, and in the midst of the throng, Gyuri detects a separate grouping of “peculiar beings who at first were a little disconcerting.” Kertesz describes this latter group in greater detail: Viewed from a certain distance, they are senilely doddering old codgers, and with their heads retracted into their necks, their noses sticking out from their faces, their filthy prison duds that they wear hanging loosely from their shoulders, even on the hottest summer’s day they put one in mind of winter crows with a perpetual chill. As if with each and every stiff, halting step they take one were to ask: is such an effort really worth the trouble? These mobile question marks, for I could characterize not only their outward appearance but perhaps even their very exiguousness in no other way, are known in the concentration camps as or Muslims, I was told. Bandi Citrom promptly warned me away from them: “You lose any will to live just by looking at them,” he reckoned, and there was some truth in that, although as time passed, I also came to realize that it takes more than just that. (38)
citations by CoLab: 1
  • We do not take into account publications without a DOI.
  • Statistics recalculated only for publications connected to researchers, organizations and labs registered on the platform.
  • Statistics recalculated weekly.

Are you a researcher?

Create a profile to get free access to personal recommendations for colleagues and new articles.
Share
Cite this
GOST | RIS | BibTex | MLA
Found error?