“Makes new sense of aspects of popular culture we have all grown up with and thought we knew only too well. Most bridges religious studies and theater, political theory and American studies, high criticism and middlebrow performance. Her book will help us see better how Jews and their Jewishness did not merely ‘enter’ American popular culture, but did so much to invent it.”—Jonathan Boyarin Leonard and Tobee Kaplan Distinguished Professor of Modern Jewish Thought, University of North Carolina For centuries, Jews were one of the few European cultures without any official public theatrical tradition. Yet in the modern era, Jews were among the most important creators of popular theater and film–especially in America. Why? In Theatrical Liberalism, Andrea Most illustrates how American Jews used the theatre and other media to navigate their encounters with modern culture, politics, religion, and identity, negotiating a position for themselves within and alongside Protestant American liberalism by reimagining key aspects of traditional Judaism as theatrical. Discussing works as diverse as the Hebrew Bible, The Jazz Singer, and Death of a Salesman—among many others—Most situates American popular culture in the multiple religious traditions that informed the worldviews of its practitioners. Offering a comprehensive history of the role of Judaism in the creation of American entertainment, Theatrical Liberalism re-examines the distinction between the secular and the religious in both Jewish and American contexts, providing a new way of understanding Jewish liberalism and its place in a pluralist society. With extensive scholarship and compelling evidence, Theatrical Liberalism shows how the Jewish worldview that permeates American culture has reached far beyond the Jews who created it.

The relationship between modern drama and Shakespeare remains intense and fruitful, as Shakespearian themes continue to permeate contemporary plays, films, and other art-forms. Shakespeare/Adaptation/Modern Drama is the first book-length international study to examine the critical and theatrical connections among these fields, including the motivations, methods, and limits of adaptation in modern performance media. Top scholars including Peter Holland, Alexander Leggatt, Brian Parker, and Stanley Wells examine such topics as the relationship between Shakespeare and modern drama in the context of current literary theories and historical accounts of adaptive and appropriative practices. Among the diverse and intriguing examples studied are the authorial self-adaptations of Tom Stoppard and Tennessee Williams, and the generic and political appropriations of Shakespeare's texts in television, musical theatre, and memoir. This illuminating and theoretically astute tribute to Renaissance and modern drama scholar Jill Levenson will stimulate further research on the evolving adaptive and intertextual relationships between influential literary works and periods.

The Public Intellectual and the Culture of Hope reflects on the challenging and often vexed work of intellectualism within the public sphere by exploring how cultural materials frame intellectual debates within the clear and ever-present gaze of the public writ large.

The eighth and final volume of The Cambridge History of Judaism covers the period from roughly 1815–2000. Exploring the breadth and depth of Jewish societies and their manifold engagements with aspects of the modern world, it offers overviews of modern Jewish history, as well as more focused essays on political, social, economic, intellectual and cultural developments. The first part presents a series of interlocking surveys that address the history of diverse areas of Jewish settlement. The second part is organized around the emancipation. Here, chapter themes are grouped around the challenges posed by and to this elemental feature of Jewish life in the modern period. The third part adopts a thematic approach organized around the category 'culture', with the goal of casting a wide net in terms of perspectives, concepts and topics. The final part then focuses on the twentieth century, offering readers a sense of the dynamic nature of Judaism and Jewish identities and affiliations.

For decades now, Americans have believed that their country is deeply divided by “culture wars” waged between religious conservatives and secular liberals. In most instances, Protestant conservatives have been cast as the instigators of such warfare, while religious liberals have been largely ignored. In this book, L. Benjamin Rolsky examines the ways in which American liberalism has helped shape cultural conflict since the 1970s through the story of how television writer and producer Norman Lear galvanized the religious left into action. The creator of comedies such as All in the Family and Maude, Lear was spurred to found the liberal advocacy group People for the American Way in response to the rise of the religious right. Rolsky offers engaged readings of Lear’s iconic sitcoms and published writings, considering them as an expression of what he calls the spiritual politics of the religious left. He shows how prime-time television became a focus of political dispute and demonstrates how Lear’s emergence as an interfaith activist catalyzed ecumenical Protestants, Catholics, and Jews who were determined to push back against conservatism’s ascent. Rolsky concludes that Lear’s political involvement exemplified religious liberals’ commitment to engaging politics on explicitly moral grounds in defense of what they saw as the public interest. An interdisciplinary analysis of the definitive cultural clashes of our fractious times, The Rise and Fall of the Religious Left foregrounds the foundational roles played by popular culture, television, and media in America’s religious history.

The contributors to this volume treat pluralism as a concept that is historically and ideologically produced or, put another way, as a doctrine that is embedded within a range of political, civic, and cultural institutions. Their critique considers how religious difference is framed as a problem that only pluralism can solve. Working comparatively across nations and disciplines, the essays in After Pluralism explore pluralism as a "term of art" that sets the norms of identity and the parameters of exchange, encounter, and conflict. Contributors locate pluralism's ideals in diverse sites--Broadway plays, Polish Holocaust memorials, Egyptian dream interpretations, German jails, and legal theories--and demonstrate its shaping of political and social interaction in surprising and powerful ways. Throughout, they question assumptions underlying pluralism's discourse and its influence on the legal decisions that shape modern religious practice. Contributors do more than deconstruct this theory; they tackle what comes next. Having established the genealogy and effects of pluralism, they generate new questions for engaging the collective worlds and multiple registers in which religion operates.

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.

Is there a distinctly Canadian Shakespeare? What is the status and function of Shakespeare in various locations within the nation: at Stratford, on CBC radio, in regional and university theatres, in Canadian drama and popular culture? Shakespeare in Canada brings insights from a little explored but extensive archive to contemporary debates about the cultural uses of Shakespeare and what it means to be Canadian. Canada's long history of Shakespeare productions and reception, including adaptations, literary reworkings, and parodies, is analysed and contextualized within the four sections of the book. A timely addition to the growing field that studies the transnational reach of Shakespeare across cultures, this collection examines the political and cultural agendas invoked not only by Shakespeare's plays, but also by his very name. In part a historical and regional survey of Shakespeare in performance, adaptation, and criticism, this is the first work to engage Shakespeare with distinctly Canadian debates addressing nationalism, separatism, cultural appropriation, cultural nationalism, feminism, and postcolonialism.

For nineteenth-century Eastern European Jews, modernization entailed the abandonment of arranged marriage in favor of the "love match." Romantic novels taught Jewish readers the rules of romance and the choreography of courtship. But because these new conceptions of romance were rooted in the Christian and chivalric traditions, the Jewish embrace of "the love religion" was always partial. In The Marriage Plot, Naomi Seidman considers the evolution of Jewish love and marriage though the literature that provided Jews with a sentimental education, highlighting a persistent ambivalence in the Jewish adoption of European romantic ideologies. Nineteenth-century Hebrew and Yiddish literature tempered romantic love with the claims of family and community, and treated the rules of gender complementarity as comedic fodder. Twentieth-century Jewish writers turned back to tradition, finding pleasures in matchmaking, intergenerational ties, and sexual segregation. In the modern Jewish voices of Sigmund Freud, Erica Jong, Philip Roth, and Tony Kushner, the Jewish heretical challenge to the European romantic sublime has become the central sexual ideology of our time.