First published in 1996, James Shapiro's pathbreaking analysis of the portrayal of Jews in Elizabethan England challenged readers to recognize the significance of Jewish questions in Shakespeare's day. From accounts of Christians masquerading as Jews to fantasies of settling foreign Jews in Ireland, Shapiro's work delves deeply into the cultural insecurities of Elizabethans while illuminating Shakespeare's portrayal of Shylock in The Merchant of Venice. In a new preface, Shapiro reflects upon what he has learned about intolerance since the first publication of Shakespeare and the Jews.
Reading Shakespeare in Jewish Theological Frameworks: Shylock Beyond the Holocaust uses Jewish theology to mount a courageous new reading of a four-hundred-year-old play, The Merchant of Venice. While victimhood and antisemitism have been the understandable focus of the Merchant critical history for decades, Lion urges scholars, performers, and readers to see beyond the racism in Shakespeare's plays by recovering Shakespearean themes of potentiality and human flourishing as they emerge within the Jewish tradition itself. Lion joins the race conversation in Shakespeare studies today by drawing on the intellectual history and oppression of the Jewish people, borrowing from thinkers Franz Rosenzweig and Abraham Joshua Heschel as well as Hannah Arendt, Walter Benjamin, Jacques Derrida, Emmanuel Levinas, and rabbis from the Talmud to today. This volume interweaves post-confessional, Protestant, Catholic, Muslim, Jewish, and mystical ideas with Shakespeare's poetry and opens conversations of prophecy, love, spirituality, care, and community. It concludes with brief critical sketches of Antony and Cleopatra, Hamlet, and Macbeth to demonstrate that Shakespeare when interpreted through Jewish theological frameworks can point to post-credal solutions and transformed societal paradigms of repair that encourage action and the shaping of a finer world.
Amelia Bassano Lanier is proved to be a strong candidate for authorship of Shakespeare's plays: Hudson looks at the fascinating life of this woman, believed by many to be the dark lady of the sonnets, and presents the case that she may have written Shakespeare's plays.
The professional Yiddish theatre started in 1876 in Eastern Europe; with the assassination of Tsar Alexander II in 1881, masses of Eastern European Jews began moving westward, and New York—Manhattan’s Bowery and Second Avenue—soon became the world’s center of Yiddish theatre. At first the Yiddish repertoire revolved around comedies, operettas, and melodramas, but by the early 1890s America's Yiddish actors were wild about Shakespeare. In Shakespeare on the American Yiddish Stage, Joel Berkowitz knowledgeably and intelligently constructs the history of this unique theatrical culture. The Jewish King Lear of 1892 was a sensation. The year 1893 saw the beginning of a bevy of Yiddish versions of Hamlet; that year also saw the first Yiddish production of Othello. Romeo and Juliet inspired a wide variety of treatments. The Merchant of Venice was the first Shakespeare play published in Yiddish, and Jacob Adler received rave reviews as Shylock on Broadway in both 1903 and 1905. Berkowitz focuses on these five plays in his five chapters. His introduction provides an orientation to the Yiddish theatre district in New York as well as the larger picture of Shakespearean production and the American theatre scene, and his conclusion summarizes the significance of Shakespeare’s plays in Yiddish culture.
Although representations of medieval Christians and Christianity are rarely subject to the same scholarly scrutiny as those of Jews and Judaism, "the Christian" is as constructed a term, category, and identity as "the Jew." Medieval Christian authors created complex notions of Christian identity through strategic use of representations of Others: idealized Jewish patriarchs or demonized contemporary Jews; Woman represented as either virgin or whore. In Western thought, the Christian was figured as spiritual and masculine, defined in opposition to the carnal, feminine, and Jewish. Women and Jews are not simply the Other for the Christian exegetical tradition, however; they also represent sources of origin, as one cannot conceive of men without women or of Christianity without Judaism. The bifurcated representations of Woman and Jew found in the literature of the Middle Ages and beyond reflect the uneasy figurations of women and Jews as both insiders and outsiders to Christian society. Gender and Jewish Difference from Paul to Shakespeare provides the first extended examination of the linkages of gender and Jewish difference in late medieval and early modern English literature. Focusing on representations of Jews and women in Chaucer's Canterbury Tales, selections from medieval drama, and Shakespeare's Merchant of Venice, Lampert explores the ways in which medieval and early modern authors used strategies of opposition to—and identification with—figures of Jews and women to create individual and collective Christian identities. This book shows not only how these questions are interrelated in the texts of medieval and early modern England but how they reveal the distinct yet similarly paradoxical places held by Woman and Jew within a longer tradition of Western thought that extends to the present day.
