Some pupils at the Yesodey Hatorah girls’ high school not too far from where I live have attracted UK and international news overage (see, for example, here, here, here and here) over their refusal to answer examination questions about Shakespeare. Apparently, the pupils declined even to write their names on the papers, in protest at Shakespeare’s ‘anti-Semitism’, despite the fact that they had not even been studying ‘The Merchant of Venice’ and that by doing so they would forfeit the entire examination. As a result, the school has fallen drastically in the performance tables (it was, quite remarkably, first in the entire country last year and is now 274th albeit out of over 3000).
I should interject a word here about the school system in the
The principal of Yesodey Hatorah, Rabbi Avrohom Pinter, has been interviewed several times about this curious episode, including on the prestigious BBC Radio 4 ‘Sunday’ religious affairs programme. (You can listen to the interview here: click on the link for ‘Shakespeare and anti-Semitism’). He walks a fine line between supporting the girls in their principled stand, while indicating that he doesn’t really agree with them. It is clearly not the school policy to eschew Shakespeare, since it has bought into a system that requires his works to be taught; at the very least it tolerates its inclusion in the English syllabus and assumes that its students will do likewise.
I think that the issue as to whether Shakespeare was an anti-Semite is irrelevant – it has been debated for centuries. My own opinion (to the extent that I know enough about the subject to have an informed one) coincides with Rabbi Pinter’s. While the portrayal of Shylock has anti-Semitic overtones, there are also very humane, sensitive (dare one say philo-Semitic?) aspects of his character. The bard lived in an age when anti-Semitic sentiments were common; actually it is likely that he was writing with little first-hand knowledge of Jews, as he lived at the end of the 16th century, long after the expulsion in 1290 and some while before the resettlement in the mid-17th century. As such, I am not inordinately troubled by Shakespeare’s alleged anti-Semitism.
However, two other aspects of this incident have given me cause for thought. First, even if Shakespeare was an anti-Semite, should this influence whether his works ought to be taught in Jewish schools? Second, should a school support pupils’ principled objection to a syllabus item even if by doing so it significantly damages the school and its reputation?
Tacking the second question first, one could argue that the students (and their parents, who are reported as supporting them in this case) are bound by some kind of understanding with the school, in which they have agreed to engage fully in the stated programme of study. They ‘breach’ this ‘contract’ if they do not participate in the examinations. I don’t accept this argument, as I feel that the very essence of a quality education must encourage a degree of independent thinking and allow for the students to take informed decisions, especially when they are fully aware of the consequences. This is all part of growing up, something which a school must foster; in that respect, Yesodey Hatorah and Rabbi Pinter should be very proud of their students.
Yet there must be limits to this type of freedom within an educational environment. When I was at high school, one of my co-students became an anarchist, changed his name from Darren to ‘Grover Herbivores’ and refused to wear shoes. This provoked consternation and, finally, rage from the school administration, which eventually excluded him from school life. While this extreme example is no more than quaint, it illustrates the fact that conscientious objection to accepted school norms must have limits, otherwise the institution become ungovernable. Of course, at least in the minds of the students, there is a perceived moral dimension to the Shakespeare issues which is patently absent from ‘Grover’s’ unwillingness to wear shoes. Nonetheless, there has to be a balance between personal expression and potential damage to the school resulting from the students’ ethically motivated objections. If students fail to sit examinations or perform very poorly in them the school will eventually be subject to government scrutiny, which will influence the life of every student in the school. Striking that balance is very difficult – this is a genuine clash between private and public need. We all draw the line in different places, but I would advocate maximising the students’ opportunity for personal expression (based on informed choice and awareness of the consequences), only invoking the need for public responsibility when the potential damage is significant. I, like Rabbi Pinter, do not believe that to be the case in the recent school case.
However, before voting too firmly for the girls of Yesoday Hatorah, I would like to challenge the notion that if Shakespeare was an anti-Semite (accepting this for the purposes of this discussion), Jewish schools should not study his works. I find this incomprehensible, especially in a complex and open world where it is impossible to avoid a broad range of views about Jews and, indeed, everything else. Surely studying Shakespeare, even if one vehemently disagrees with his premises, is of great educational value anyway. Perhaps ‘The Merchant of Venice’ should be discussed in a Jewish school in the context of a lesson on the history of anti-Semitism. Perhaps the students should be encouraged to debate whether Shakespeare actually was an anti-Semite and if so, consider from where he derived his information and attitude. Are we so weak-minded that we need restrict our syllabi to the comfortable, familiar and unchallenging? I certainly hope not.
