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Theatre has, since the time of the Jewish Enlightenment, served the secular community in its conflict with the religious. This book surveys the secular-religious rift and then describes the enhanced concern of the secular community in Israel for its own Jewishness and its expression in the theatre - especially following the 1967 War. It then moves on to a specific study of the play Bruira and finally reviews the phenomenon of the return to Orthodox Judaism by secular individuals.
Theatre has, since the time of the Jewish Enlightenment, served the secular community in its conflict with the religious. This book surveys the secular-religious rift and then describes the enhanced concern of the secular community in Israel for its own Jewishness and its expression in the theatre - especially following the 1967 War. It then moves on to a specific study of the play Bruira and finally reviews the phenomenon of the return to Orthodox Judaism by secular individuals.
Jewish drama and theatre has followed a tortuous path from extreme rabbinical intolerance to eventual secular liberalism, with its openness to the heritages of both Judaism as a culture and prominent foreign cultures, to the extent of multicultural integration. No wonder, therefore, that since biblical times until the seventeenth century there are only examples of tangential theatre practices. This initial intolerance, shared by the Church, was rooted in pagan connotations of theatre rather than in the neutral nature of the theatre medium, capable of formulating and communicating contrasting thoughts. Whereas by the tenth century the Church understood that theatre could be harnessed to its own ends, Jewish theatre was only created seven centuries later through spontaneous and amateurish theatrical practices, such as the Yiddish purim-shpil and the purim-rabbi. Due to their carnivalesque and cathartic nature these practices were tolerated by the rabbinical establishment, albeit only during the Purim holiday. But as a result, Jewish drama and theatre were created and emerged despite rabbinical antagonism. Under the influence of the Jewish Enlightenment, Yiddish-speaking theatres were increasingly established, a trend that became central in the cultural enterprise of the Jews in Israel. This process involved a renewed use of Hebrew as a spoken language, and the transition from a profound religious identity to a secular Jewish one, characterised by a basic liberalism to the extent of openness to cultures traditionally perceived as archetypal enemies of Judaism. This book sets out to analyse play-scripts and performance-texts produced in the Israeli theatre in order to illustrate these trends, and concludes that only a liberal society can bring about the full realisation of theatre's potentialities.
This book conceptualizes Mizrahi (Middle Eastern Jewish) theatre, unfolding its performances in the field of Israeli theatre with a critical gaze. It covers the conceptualization and typology, not along a chronological axis, but rather through seven theatrical forms. The author suggests a defi nition of Mizrahi theatre that has fl uid boundaries and it can encompass various possibilities for self-representation onstage. Although Mizrahi theatre began to develop in the 1970s, the years since the turn of the millennium have seen an intense flowering of theatrical works by second- and third-generation artists dealing with issues of identity and narrative in a diverse array of forms. Mizrahi theatre is a cultural locus of self-representation, generally created by Mizrahi artists who deal with content, social experiences, cultural, religious, and traditional foundations, and artistic languages derived from the history and social reality of Mizrahi Jews in both Israel and their Middle Eastern countries of origin. Critically surveying Mizrahi theatre in Israel, the book is a key resource for students and academics interested in theatre and performance studies, and Jewish and Israeli studies.
The Oxford Handbook of Jewish Studies reflects the current state of scholarship in the field as analyzed by an international team of experts in the different and varied areas represented within contemporary Jewish Studies. Unlike recent attempts to encapsulate the current state of Jewish Studies, the Oxford Handbook is more than a mere compendium of agreed facts; rather, it is an exhaustive survey of current interests and directions in the field.
Based on the Mason Lectures delivered at the Oxford Centre for Hebrew and Jewish Studies in the winter of 1995, the ten essays in this volume demonstrate the function and dynamic effect Jewish mythologies in social, political, and psychological life. Eli Yassif's introduction illustrates the complex relationship between myth and ritual in modern Jewish culture. In a separate essay, he focuses on the ancient Jewish tale of the Golem, a myth that presents an exemplary test case for the exploration of cultural continuity. Using the testimonies of Jewish immigrants from eastern Europe to Britain and the battle on the plain of Latrun in the Israeli War of Independence, David Cesarani and Anita Shapira demonstrate that the process of creating myth is related in one way or another to attempts by specific social and ethnic groups to shape their collective memory. Along these lines, Milton Shain and Sally Frankental interrogate the view that during the apartheid period in South African history, South African Jewry operated on a higher moral plane than most other white South Africans. And while Nurith Gertz examines the male superhero that dominated the early national Zionist cinema and reflected the center of gravity in the Zionist myth, Dan Urian analyzes two Israeli plays produced in the 1990s that examine the myth of the biblical Sarah, rewritten from a feminist perspective. Other essays examine widely held cultural beliefs of contemporary Western Jewry. Jonathan Webber questions whether memory is an essentially Jewish value and remembrance a Jewish moral duty. Tudor Parfitt explores Western and Israeli perceptions of the Yemenite Jews, and Sylvie Anne Goldberg, in examining the evolving role of the chevrah kaddisha in Prague, discusses changes in perceptions of communal institutions and traditional and modern Jewish attitudes with regard to death. Finally, Matthew Olshan offers an analysis of Kafka's animal fables as parables for the Jewish response to tradition.
This new title in the Theatre & series explores the intersections between theatre and Judaism, offering a uniquely nuanced approach as a counterpart to the more common discourse surrounding Jewish theatre. Arguing that theatre allows for a subtle engagement with religious heritage that does not easily fall into a religious/secular dichotomy, it examines the ways in which Jewish tradition lends itself to theatrical performance. With rigorous scholarship and a fresh perspective, Theatre and Judaism promotes a transnational and comparative approach, considering Judaism as a religious-cultural tradition rather than focusing on a particular national context. Exciting and thought-provoking, this is the perfect companion for undergraduate and postgraduate students of theatre or religious studies.
While a frequently used term, Jewish Theatre has become a contested concept that defies precise definition. Is it theatre by Jews? For Jews? About Jews? Though there are no easy answers for these questions, Jewish Theatre: A Global View, contributes greatly to the conversation by offering an impressive collection of original essays written by an international cadre of noted scholars from Europe, the United States, and Israel. The essays discuss historical and current texts and performance practices, covering a wide gamut of genres and traditions.
This book brings together fascinating discussions of the way in which Muslim and Jewish beliefs and practices are represented in modern literary texts of poetry, fiction and drama. The chapters collected here consider elements of the expression of Judaism and Islam in modern literature. Key topics such as religious ideas and teachings, aspects of mysticism, the tenets of religion, uses made of sacred texts, religion and popular culture and reflections of religious controversies are covered. While there is an embodied comparative element to the chapters, the essays are not confined by comparisons and cover a wide range of the literary expression of religious issues. With contributions from a group of international scholars, all of whom are experts in the field and each of whom has brought a particular perspective to the topic, this book is a significant contribution to, and will stimulate further research on, the various literatures treated, reflection on comparative work on these two cultural traditions, and new interest in literary expressions of religion and religiousness in general.