Dana E. Katz examines the Jewish ghetto of Venice as a paradox of urban space. In 1516, the Senate established the ghetto on the periphery of the city and legislated nocturnal curfews to reduce the Jews' visibility in Venice. Katz argues that it was precisely this practice of marginalization that put the ghetto on display for Christian and Jewish eyes. According to her research, early modern Venetians grounded their conceptions of the ghetto in discourses of sight. Katz's unique approach demonstrates how Venice's Jewish ghetto engaged the sensory imagination of its inhabitants in complex and contradictory ways that both shaped urban space and reshaped Christian-Jewish relations.
This book explores how the Jewish ghetto engaged the sensory imagination of Venice in complex and contradictory ways to shape urban space and reshape Christian-Jewish relations.
Dana E. Katz examines the Jewish ghetto of Venice as a paradox of urban space. In 1516, the Senate established the ghetto on the periphery of the city and legislated nocturnal curfews to reduce the Jews' visibility in Venice. Katz argues that it was precisely this practice of marginalization that put the ghetto on display for Christian and Jewish eyes. According to her research, early modern Venetians grounded their conceptions of the ghetto in discourses of sight. Katz's unique approach demonstrates how Venice's Jewish ghetto engaged the sensory imagination of its inhabitants in complex and contradictory ways that both shaped urban space and reshaped Christian-Jewish relations.
For three hundred years the ghetto defined Jewish culture in the late medieval and early modern period in Western Europe. In the nineteenth-century it was a free-floating concept which travelled to Eastern Europe and the United States. Eastern European “ghettos”, which enabled genocide, were crudely rehabilitated by the Nazis during World War Two as if they were part of a benign medieval tradition. In the United States, the word ghetto was routinely applied to endemic black ghettoization which has lasted from 1920 until the present. Outside of America “the ghetto” has been universalized as the incarnation of class difference, or colonialism, or apartheid, and has been applied to segregated cities and countries throughout the world. In this Very Short Introduction Bryan Cheyette unpicks the extraordinarily complex layers of contrasting meanings that have accrued over five hundred years to ghettos, considering their different settings across the globe. He considers core questions of why and when urban, racial, and colonial ghettos have appeared, and who they contain. Exploring their various identities, he shows how different ghettos interrelate, or are contrasted, across time and space, or even in the same place. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
Anthropologist Myerhoff's penetrating exploration of the aging process is brilliant sociology--as well as living history--that tells readers about the importance of ritual, the agonies of aging, and the indomitable human spirit. "(The book) shines with the luminous wit of old age".--Robert Bly.
This volume explores the transnationality and interculturality of early modern performance in multiple languages, cultures, countries and genres. Its twelve essays compose a complex image of theatre connections as a socially, economically, politically and culturally rich tissue of networks and influences. With particular attention to itinerant performers, court festival, and the Black, Muslim and Jewish impact, they combine disciplines and methods to place Shakespeare and his contemporaries in the wider context of performance culture in English, Spanish, French, Dutch, German, Czech and Italian speaking Europe. The authors examine transnational connections by offering multidisciplinary perspectives on the theatrical significance of concrete historical facts: archaeological findings, archival records, visual artefacts, and textual evidence.
The hauntingly beautiful epistolary novel from “a glowing light of modern Italian literature” (New York Times Book Review) Longlisted for the PEN Translation Award At the heart of Happiness, as Such is an absence—an abyss that pulls everyone to its brink—created by a family’s only son, Michele, who has fled from Italy to England to escape the dangers and threats of his radical political ties. This novel is part epistolary: his mother writes letters to him, nagging him; his sister Angelica writes, missing him; so does Mara, his former lover, telling him about the birth of her son who may be his own. Left to clean up Michele’s mess, his family and friends complain, commiserate, tease, and grieve, struggling valiantly with the small and large calamities of their interconnected lives. Natalia Ginzburg's most beloved book in Italy and one of her finest achievements, Happiness, as Such is an original, wise, raw, comic novel that cuts to the bone.
In 1638, a small book of no more than 92 pages in octavo was published “appresso Gioanne Calleoni” under the title “Discourse on the State of the Jews and in particular those dwelling in the illustrious city of Venice.” It was dedicated to the Doge of Venice and his counsellors, who are labelled “lovers of Truth.” The author of the book was a certain Simone (Simḥa) Luzzatto, a native of Venice, where he lived and died, serving as rabbi for over fifty years during the course of the seventeenth century. Luzzatto’s political thesis is simple and, at the same time, temerarious, if not revolutionary: Venice can put an end to its political decline, he argues, by offering the Jews a monopoly on overseas commercial activity. This plan is highly recommendable because the Jews are “wellsuited for trade,” much more so than others (such as “foreigners,” for example). The rabbi opens his argument by recalling that trade and usury are the only occupations permitted to Jews. Within the confines of their historical situation, the Venetian Jews became particularly skilled at trade with partners from the Eastern Mediterranean countries. Luzzatto’s argument is that this talent could be put at the service of the Venetian government in order to maintain – or, more accurately, recover – its political importance as an intermediary between East and West. He was the first to define the role of the Jews on the basis of their economic and social functions, disregarding the classic categorisation of Judaism’s alleged privileged religious status in world history. Nonetheless, going beyond the socio-economic arguments of the book, it is essential to point out Luzzatto’s resort to sceptical strategies in order to plead in defence of the Venetian Jews. It is precisely his philosophical and political scepticism that makes Luzzatto’s texts so unique. This edition aims to grant access to his works and thought to English-speaking readers and scholars. By approaching his texts from this point of view, the editors hope to open a new path in research into Jewish culture and philosophy that will enable other scholars to develop new directions and new perspectives, stressing the interpenetration between Jews and the surrounding Christian and secular cultures.
A New York Times Notable Book of 2016 Winner of the Zócalo Public Square Book Prize On March 29, 1516, the city council of Venice issued a decree forcing Jews to live in il geto—a closed quarter named for the copper foundry that once occupied the area. The term stuck. In this sweeping and original account, Mitchell Duneier traces the idea of the ghetto from its beginnings in the sixteenth century and its revival by the Nazis to the present. As Duneier shows, we cannot comprehend the entanglements of race, poverty, and place in America today without recalling the ghettos of Europe, as well as earlier efforts to understand the problems of the American city. Ghetto is the story of the scholars and activists who tried to achieve that understanding. As Duneier shows, their efforts to wrestle with race and poverty cannot be divorced from their individual biographies, which often included direct encounters with prejudice and discrimination in the academy and elsewhere. Using new and forgotten sources, Duneier introduces us to Horace Cayton and St. Clair Drake, graduate students whose conception of the South Side of Chicago established a new paradigm for thinking about Northern racism and poverty in the 1940s. We learn how the psychologist Kenneth Clark subsequently linked Harlem’s slum conditions with the persistence of black powerlessness, and we follow the controversy over Daniel Patrick Moynihan’s report on the black family. We see how the sociologist William Julius Wilson redefined the debate about urban America as middle-class African Americans increasingly escaped the ghetto and the country retreated from racially specific remedies. And we trace the education reformer Geoffrey Canada’s efforts to transform the lives of inner-city children with ambitious interventions, even as other reformers sought to help families escape their neighborhoods altogether. Duneier offers a clear-eyed assessment of the thinkers and doers who have shaped American ideas about urban poverty—and the ghetto. The result is a valuable new estimation of an age-old concept.
