Suchergebnisse

When an actor approaches a character, s/he examines many facets of the play--the setting, the time period, the politics surrounding both of the former. S/he also looks into elements of the character--any noted physical attributes in the text, his/her financial and social status, what s/he wants and what obstacles are standing in his/her way. Often the last thing that the actor studies is the character's spiritual and/or religious life. When I was cast as Trina in UCF's production of Falsettos in the winter of 2005, I knew I wanted to approach the character from an oft-neglected area: her faith. Judaism is a vital element of William Finn's Falsettos, and in an attempt to be true to what I believed was Finn's intentional, prominent inclusion of this religion, its practice, and the stigmas that come along with being a Jew, and especially a Jewish woman, I planned to focus on Trina's Judaism. An historical analysis of the changing role of Jewish women through time, complete with a focus on Jewish rituals, practices, and routines, will provide details of the generations of history that precede Trina and shape her opinions about the world, herself, and what she "should" be. An analysis of the plot and characters of Falsettos will describe the world in which Trina lives; my rehearsal journal from the production will chart my progress of developing my portrayal of Trina, and a comparison between Trina and Sarah in the Torah will indicate Sarah as a possible "role model" for Trina. ; 2009-05-01 ; M.F.A. ; Arts and Humanities, Department of Theatre ; Masters ; This record was generated from author submitted information.

Frontmatter -- Contents -- Acknowledgments -- Introduction: firoozeh kashani-sabet and beth s. wenger -- 1. Jewish and Muslim feminist theologies in dialogue: discourses of difference -- 2. Jewish and Islamic legal traditions: diffusions of law -- 3. Scholarly versus women's authority in the Islamic law of menstrual purity -- 4. Gender duality and its subversions in rabbinic law -- 5. Gender and reproductive technologies in shia Iran -- 6. Not a man: Joseph and the character of masculinity in Judaism and Islam -- 7. Dishonorable passions: law and virtue in Muslim communities -- 8. Legislating the family: gender, Jewish law, and rabbinical courts in mandate Palestine -- 9. A literary perspective: domestic violence, the "woman question," and the "Arab question" in early Zionism -- 10. An autobiographical perspective: schools, jails, and cemeteries in shoshanna levy's life story -- 11. An artistic perspective the women of bahram beizai's cinema -- Afterword: common ground, contested terrain -- Glossary -- About the contributors -- Index

Jerusalem's Temple Mount/al-Haram al-Sharif is the holiest place in the world for Jews, the third holiest place for Muslims and a constant feature in the Israeli-Palestinian conflict. Yet the gendered dimensions of inter-communal disputes over sacred space in Jerusalem, as well as in other holy places around the world, have been largely neglected, as have women's roles in these site-specific conflicts. An implicit association of women with peaceful politics and syncretic religious practices has obscured the fact that women are often key actors in inter-communal contestation of holy places. This study looks to three contemporary women's movements in and around Jerusalem's Sacred Esplanade: Women for the Temple - a Jewish Orthodox movement for access to Temple Mount; The Murabitat - Muslim women activists devoted to the protection of Al-Aqsa Mosque from Jewish claims; and Women of the Wall - a Jewish feminist mobilization against restrictive gender regulations at the Western Wall. Lihi Ben-Shitrit demonstrates how attention to gender and to women's engagement in conflict over sacred places is essential for understanding what makes contested sacred sites increasingly 'indivisible' for