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Shakespeare’s Cure for Xenophobia | The New Yorker
This is hardly an arrangement to celebrate in the twenty-first century, but it was an early attempt in modern history at a form of modus vivendi that would permit Venetians to live in proximity to an intensely disliked but useful neighbor. The usefulness was not universally acknowledged. At the time, in Italy and elsewhere, itinerant preachers were stirring up mobs to demand the expulsion of the Jews, as had been done recently in Spain and Portugal and, centuries earlier, in England. A scant generation later, Martin Luther, in Germany, urged the Protestant faithful to raze the Jews’ synagogues, schools, and houses, to forbid their rabbis on pain of death to teach, and to burn all Jewish prayer books and Talmudic writings. At the time that the ghetto was created, there were people still living who could remember when three Venetian Jews, accused of the ritual killing of Christians for their blood, were convicted of this entirely fantastical crime and burned to death. In Venice, locking the Jews up at night may have given them a small measure of protection from the paranoid fears of those with whom they dealt during the day. The ghetto was a compromise formation, neither absorption nor expulsion. It was a topographical expression of extreme ambivalence.

Even after a lifetime of studying Shakespeare, I cannot always tell you precisely how he achieved this extraordinary life-making. I sometimes picture him attaching his characters like leeches to his arms and allowing them to suck his lifeblood.
shakespeare  italia  jew  human  theater 
july 2017 by aries1988

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