Page - 94 - in JRFM - Journal Religion Film Media, Volume 04/01

94 | Verena Eberhardt www.jrfm.eu 2018, 4/1, 81–99 decorated white candle. It almost made us envious, because we do not have such a festival in our church.34 While the character admires the clothing of the children who celebrate their First Communion, she considers the Jewish identity of another classmate fasci- nating: “Joscha does not belong to our group primarily, but Cornelius and Jos- cha get along well and often talk to each other. Joscha is Jewish, and this is a little mysterious for us.”35 The characters use first-person personal pronouns in narrations to mark religious affiliations: “Our Jewish religion looks back on a three-thousand-years old history. We Jews believe in one holy, invisible God who created and guides all creatures.”36 In particular, Lara Lustig und der liebe Gott focuses on historical background and critical aspects of Christianity, Judaism and Islam. Although the pupils dis- cuss the extent to which the Catholic Church is responsible for wars against in- nocent people, the aunt of one schoolgirl relativises the discussion and empha- sises the substantial message of Christianity. Unlike Christianity and Judaism, Islamic ways of life are quite clearly criticised in the narrations. The accusations concern gender roles, Ramadan and terrorism, with the pupils expressing their positions in a highly emotional manner: “‘Ramadan’ he [Bilal] says, ‘Muslims fast during Ramadan.’ Louis insults him, calling him a dunce.”37 The emphasis on Islamic traditions results in the construction of the collective singular “Islam”. In this respect, this children’s literature is including itself in a popular critical discourse about Islamic ways of life. The author of Lara Lustig und der liebe Gott describes religious traditions ac- cording to “Abrahamic religions”. The narrator expresses a view critical of reli- gion and questions whether it is necessary: “Why do people need religion?”, “It is a difficult question,” Aunt Berthe responds, but I noticed that she was thinking about it. “It is not easy to answer. But we will try.” […] “Religions” she started “are bound to the big questions of humanity.” “Which ques- tions?” “Where am I from? Where am I going? What is the goal, the sense of life? What happens after death? Why is there good and evil? Where does evil come from? Reli- gions try to answer these questions. Different religions offer very similar answers.”38 In addition, the characters ask about agnostic or atheistic positions: “And those who think they can only believe in things for which there is evidence – what about them?” “That is a difficult question” mama responds. “It is the old con- 34 Zöller 2006, 10. 35 Zöller 2006, 16. 36 Zöller 2006, 64, emphasis in original. 37 Zöller 2006, 87–88. 38 Zöller 2006, 109.