(JTA) — Joanna Merlin, a famed acting coach and casting director who early in her career as an actress created the role of Tevye’s daughter Tzeitel in the original Broadway production of “Fiddler on the Roof,”died Sunday in Los Angeles. She was 92.
NYU’s Graduate Acting program at the Tisch School of the Arts, where she became a member of the faculty in 1998, announced her passing on Monday.
Merlin was a student of the acting teacher Michael Chekhov and said to be the last surviving disciple still teaching his technique. Chekhov, a nephew of the playwright Anton Chekhov, was a student of Konstantin Stanislavski, putting Merlin in a direct line of influence with the Russian creator of the naturalistic acting technique that came to be known as “the system” (and, when adapted by the Jewish acting mavericks Lee Strasberg and Stella Adler, as “The Method”).
In an interview for the 2016 PBS documentary series “American Masters,” Merlin said she auditioned eight times before the director of “Fiddler,” Jerome Robbins, and creators Sheldon Harrnick and Jerry Bock were convinced she could handle the role of the daughter who ends up marrying Motel the tailor (a young Bette Midler later took over the role).
She also recalled how Robbins prepared the cast for their roles as Jews living in a 19th-century shtetl by talking about the world of the play, showing them paintings by Marc Chagall and taking them to a Hasidic wedding in Brooklyn.
“My own family actually came from a shtetl. My mother was actually born in a shtetl and my father was also born in Russia,” she recalled. “But a large portion of the cast was not Jewish, and so [Robbins] made sure that everybody felt as though they understood what that life was like.”
Merwin went on to other actor acting roles, including in the films “Sarah’s Key,” “Mystic Pizza,” “Fame” and “The Killing Fields,” and had a recurring part in the TV series “Law & Order: Special Victims Unit” as Judge Lena Petrovsky.
But she had even greater success as a casting director, working with the film directors Bernardo Bertolucci and James Ivory, and most closely with the legendary producer Harold Prince in the original Broadway productions of several classic Stephen Sondheim musicals, including “Company,” “Follies,” “A Little Night Music,” “Pacific Overtures,” “Sweeney Todd” and “Merrily We Roll Along.”
She was the founder and president emeritus of The Michael Chekhov Association, or MICHA, an acting school in New York City. One student, Broadway actress Julie Benko, paid tribute to her teacher in an Instagram post Monday. “I will not forget the breakthrough I had in her class,” said Benko, who won praise as the understudy to Lea Michele and Beanie Feldstein in the recent Broadway production of “Funny Girl” and stars in the forthcoming Barry Manilow musical “Harmony.” “I will miss her beautiful presence. I am so honored to have been a small part of her life.”
Born Joanna Ratner in Chicago in in 1931, she took her mother’s maiden name as a stage name. She acted in community theater before graduating from UCLA and later studied under Chekhov, a Russian exile who died in 1955. Merlin made her first screen appearance in 1956 as one of Jethro’s daughters in Cecil B. DeMille’s film “The Ten Commandments.” “Fiddler” debuted in 1964, and she left the cast before the end of its tour to take care of her two small children. She took to the more flexible schedule of being a casting director and teacher.
Merlin was the author, in 2001, of “Auditioning: An Actor-Friendly Guide.”
“I think that actors respond to casting directors who are supportive and encouraging, and that if they feel that the moment they walk in the room they’re being challenged, then it’s a turn-off,” Merlin told interviewer Terry Gross in 2001. “But it’s very helpful to an actor if they feel that you’re on their side. And indeed, casting directors are rooting for you. I mean, they want to cast the role. And so they’re rooting for every actor that walks in the door.”
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How ‘decolonization’ became the latest flashpoint in the discourse over Israel
(JTA) — Attend or watch footage of a campus pro-Palestinian demonstration these days and you are likely to see someone carrying a sign reading “Decolonization is not a metaphor.” Almost immediately after the Hamas attack on Israel on Oct. 7, George Washington University Students for Justice in Palestine put out a statement praising the terrorists, declaring “Decolonization is NOT a metaphor.”
As a political slogan, it may not pack the same punch as “Free Palestine” or “From the river to the sea.” But to activists on both sides of the Israeli-Palestinian divide, the charge that Israel is a “settler colonial” state and calls to “decolonize” Palestine are becoming an increasingly potent part of the toxic, perhaps unbridgeable, discourse.
Two nearly simultaneous events inspired me to take a dive into the meaning of the slogan. The first was a news release from the American Jewish Committee announcing that, in light of the “terrifying increase” of antisemitism since Hamas’ Oc7. 7 attack against Israel, it was adding new terms to its online “Translate Hate” glossary of antisemitic terms. Among those terms, alongside “from the river to the sea,” is “settler colonialist.” “Those who oppose the State of Israel as a Jewish state,” writes AJC, use the term the charge that Israel “engages in ethnic cleansing by displacing and dispossessing a native or pre-existing population.” It goes on to explain why the term is “categorically false.”
More on that in a moment. The second event was a webinar in memory of Hayim Katsman, 32, the Israeli ethnographer and peace activist killed when Hamas infiltrated his kibbutz. The webinar was the launch of a new book of scholarly essays, “Settler Indigeneity in the West Bank,” that features an essay by Katsman. Like many of the other Jewish and Israeli contributors to the book, Katsman appears to have been quite comfortable applying “colonialist” to describe Israel’s national enterprise, in whole or in part.
In the book’s introduction, its editors, Rachel Z. Feldman and Ian McGonigle, explain why. They acknowledge the argument — put forth by AJC and others — that unlike the Europeans who colonized Africa, the Americas and Asia, Jews had a longstanding connection to and presence in the Land of Israel, and that the “early Zionist settlers did not have a home empire.” (Or, as AJC puts it, “unlike European settler colonialists who settled colonies to enrich their motherlands, and who maintained a connection to their home countries to which they could return if they so wished, Jews who came to Mandatory Palestine had no motherland in Europe to enrich.”)
However, write Feldman and McGonigle, aspects of political Zionism certainly resemble colonialism. “If we read Hertzl, if we read Jabotinsky, they’re speaking about a colonizing project,” Feldman said at the book launch, referring to two of political Zionism’s founding fathers. “And, unfortunately, they were subject to the modalities of European thought that … looked at Palestinians as primitive people who could not possibly have a sovereign imagination of their own.”
But “colonialism” doesn’t tell the whole story of Israel, Feldman, assistant professor of religion at Dartmouth, told me on Friday. “I think that’s where things can slide into antisemitism, when this just sort of blanket equation is made between Zionism and all European colonial projects. It would be missing the fact that Israel is the historic ancestral homeland of the Jews,” she said. “But that doesn’t mean that Jews haven’t acted in ways that are settler colonial.”
Ignoring those power dynamics — or, as many Palestinains and their supporters tend to do, denying any Jewish connection to the land — “will never get us closer to peace and reconciliation,” Feldman continued. “This debate about who is more native is a fundamentally flawed debate and it leads to dehumanization of either Israelis or Palestinians. Both people are in this land together, and that is the absolute basis of any future kind of reconciliation.”
“Reconciliation” is barely on the minds of those who quote “Decolonization is not a metaphor,” the 2012 paper by American academics Eve Tuck and K. Wayne Yang that poularized the phrase. The two argued that “decolonization” means exactly what it says: “repatriating land to sovereign Native tribes and nations, abolition of slavery in its contemporary forms, and the dismantling of the imperial metropole” – that is, the colonizing “homeland.” It is not a handy bit of jargon for improving our societies and schools or fighting racism or “easing” an occupation, they write.
The paper only mentions “Palestine” once, in a roll call of colonialist malefactors that includes Australia, the United States and apartheid South Africa, but it became a touchstone for radical movements that felt the widespread rhetoric of anti-colonialism had lost its bite.
George Washington University Students for Justice in Palestine, since suspended by the administration, takes the phrase to its logical, violent extreme, calling the Hamas attack a “tangible, material event in which the colonized rise up against the colonizer and regain control of their lives.”
Another pro-Palestiniang group, Decolonize This Place, calls for “direct action and [is] driven by the belief that all colonized and oppressed people have the right to take back their land, to realize self-determination, and to win their liberation by any means necessary.” The day after the Hamas attack , it said on Instagram: “[T]he heroic Palestinian resistance and the people’s steadfastness continue, while settler colonial Israel, the US, and the ‘international community’ ignore that Israel is the violence.”
“Softer” versions of decolonization call for divesting from countries and institutions that support colonialism. Corinna Mullin, who teaches international relations at the University of Tunis in Tunisia and recently at CUNY’s John Jay College, used the “not a metaphor” phrase during a Nov. 17 Labor for Palestine teach-in in support of the boycott of organizations with “links to Zionism.” “We need to materially decolonize these institutions so that they no longer are serving the causes of oppression and exploitation, but instead are in the service of liberation,” she said.
Those who wave the “not a metaphor” sign at rallies may embrace all or none of these interpretations. AJC insists that the “settler colonialist” label is, however it is used, a slur. And when it is “used to say Jews do not have the right to national self-determination or to deny Israel’s right to exist,” it explains in the glossary, “that is antisemitism.” The historian Simon Sebag Montefiore writes that the “decolonizing narrative is much worse than a study in double standards; it dehumanizes an entire nation and excuses, even celebrates, the murder of innocent civilians.”
In his chapter for the “Settler Indigeneity” volume, about religious Jews living in the Negev, Katsman appears to agree with scholars who describe Israel’s efforts to “‘Judaize’ Palestinian space” as colonialism in effect, if not intent. But he doesn’t reject Israel, only those Jewish ideologues who want to erase the Green Line separating pre-1967 Israel from the West Bank. He bewails “the growing acceptance [among Jews] of a one-state reality between the river and the sea.”
That seems of a piece with the scholarship and activism for which he was known. His mother, the American-born Orthodox feminist activist Hannah Katsman, told Haaretz that he came to Kibbutz Holit after the army to help revive the desert outpost. Although he studied in the United States, he was determined to return home. Among other things, he took part in solidarity shifts to protect Palestinian communities harassed by Jewish settlers in the West Bank.
His dissertation, about political trends in Religious Zionism, was dedicated to “all life forms that exist between the Jordan River and the Mediterranean Sea.”
“He was determined to understand the political rise to power of Israel’s religious right wing, which he viewed as a serious obstacle to the establishment of a just and lasting peace,” Feldman said in her opening remarks at the book launch. She also quoted Katsman, whom she got to know over the years, saying that he worked to create a world where “Israelis and Palestinians both are able to live full lives as equals under the law.”
Since his death at the hands of Hamas, Katsman has been held up as a counterpoint to the zero-sum nihilism represented by his murderers. Perhaps he should also be seen as a symbol of the possibility of two peoples sharing a land without either one trying to expel, dominate or colonize the other.
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Treasure Trove: How some sheet music in the Theresienstadt Ghetto became a symbol of hope
In 1941, the Nazis established the Theresienstadt Ghetto outside Prague. By the war’s end, 33,000 people died there and another 88,000 stayed there for months or years before being deported to extermination camps. Despite the tremendous overcrowding and very difficult conditions, the prisoners in Theresienstadt maintained a rich cultural life with lectures and performances. The […]
The post Treasure Trove: How some sheet music in the Theresienstadt Ghetto became a symbol of hope appeared first on The Canadian Jewish News.
Protester Sets Self on Fire Outside Israeli Consulate in Atlanta
i24 News – A protester was in critical condition on Friday after setting themself on fire outside the Israeli consulate in Atlanta, Georgia, U.S. authorities said. A security guard who tried to intervene was also wounded.
A Palestinian flag found at the scene was part of the protest, Atlanta Police Chief Darin Schierbaum said at a news conference. He added that investigators did not believe there was any connection to terrorism and none of the consular staff was ever in danger.
JUST IN: A pro-Palestine protester is in critical condition after they set themselves on fire in “political protest” outside of the Israeli Consulate office in Atlanta.
The protester was reportedly draped in a Palestine flag.
The protester has severe burns and unfortunately, a… pic.twitter.com/B8nUQAj2nU
— Collin Rugg (@CollinRugg) December 1, 2023
“We do not see any threat here,” he said. “We believe it was an act of extreme political protest that occurred.” Everyone inside the consulate building was said to be safe.
Anat Sultan-Dadon, Consul General of Israel to the southeastern U.S., said: “We are saddened to learn of the self-immolation at the entrance to the office building. It is tragic to see the hate and incitement toward Israel expressed in such a horrific way.”
“The sanctity of life is our highest value. Our prayers are with the security officer who was injured while trying to prevent this tragic act. We are grateful to the city of Atlanta’s law enforcement and first responders for all they do to ensure safety.”
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