What If Romeo and Juliet got Married?

Juliet (Hailey Steinfield) marries Romeo in the 2013 movie version of “Romeo and Juliet.”

We all know that Romeo and Juliet married in secret because their feuding families made it impossible for them to publicly profess their love, but would it have been like if they were able to have a proper Italian Renaissance Wedding? As opposed to the small, intimate wedding that you see in the 2013 clip above, a wedding in 1590s Italy was a much more involved, lavish, and expensive affair.

Paolo Veronese 008.jpg
The wedding at Cana by
Paolo Veronese
, 1563.

During the Renaissance period marriages, (which were also mergers), were potentially explosive moments, and lavish festivities may have diffused some of the tensions that might arise between families over dowry arrangements and other touchy subjects. The bridal procession might even face dangers from hostile mobs or individuals, as suggested by a Florentine statute from 1415, which forbade the throwing of stones or garbage at the home of the couple. Wedding processions were often compared to ancient triumphal processions. The idea of the wedding as a triumph is reflected in the imagery on cassoni (marriage chests) panels such as Apollonio di Giovanni’s Triumph of Scipio Africanus, known in several versions.


Deborah L. Krohn
The Bard Graduate Center
November 2008

An Italian wedding had four rituals that were highly elaborate and each required a lot of food, drink, special clothes, and music. Part of the reason for this verbose process was the belief that marriage was simultaneously an economic arrangement, a formal promise of fidelity and affection, and a sacrament blessed by the church. In the article, “The Arnolfini Betrothal,” from the University of California, Hall traces the evolution of these ideas from pre-Christian Roman marriage traditions, and 17th century, Roman-catholic Italian tradition:

European ideas about marriage were profoundly influenced by ancient Roman precedent. Because intent was the most basic principle of Roman law, the great jurisconsults of the second and third centuries logically held that marriage was concluded by the consent of the parties, and Ulpian’s concise expression of this view, “Not cohabitation but consent makes a marriage,” came to be included among the legal maxims of the final section of the Digest in Justinian’s codification of the Roman law.[2] Roman lawyers termed this matrimonial consent affectio maritalis, or “conjugal affection,” by which they meant, not some momentary expression of assent as part of a marriage rite, but rather a continuing mental state, shared by the partners. From a juridical point of view, this permanent emotive condition constituted the marriage. The Digest also envisioned marriage in ideal terms as a lifelong association of husband and wife for the procreation of legitimate children. But if affectio maritalis ceased to exist, the requisite legal consent no longer prevailed, and a divorce could easily be arranged.[3]

The

  1. The Impalmamento– The joining of hands, a sort of ritual engagement
  2. The Sponsalia- The formal betrothal ceremony (a promise of marriage)
  3. The Matrimonium– The wedding contract and procession
  4. The Nozze- The church ceremony and feast!

The Cassone

One of the best ways I can illustrate that a wedding in Italian Renaissance Italy was essentially a socio-economic merging of families is to look at the custom of the cassone- an ornately carved box that the groom gave to the bride to keep her needlework and other possessions. It symbolized the transition from living in her parent’s house to her new husband’s house, and how essentially, she was a possession that was bought by the groom and taken to his home. To see more examples of a cassone, visit this website:

http://italian-needlework.blogspot.com/2011/10/italian-hope-chests-cassone.html

If Juliet had chosen to marry Paris instead of Romeo, the cassone would’ve made it abundantly clear to her that, just as Paris says: “Thy face is mine,” he feels he has bought her, money, body, and soul, and taken her and this elaborate casket to his home, till death do they part.

Impalmamemnto

The verb impalmare is equivalent to pledging one’s troth and originates from an old custom according to which the groom, as a confirmatory token of his marriage promise, grasped, touched, or poked the right hand or palm

 of his future wife. Impalmamento signifies an engagement, a promise of marriage, specifically, as a confirmation of prior agreements, it signifies the early phase of the

long process of the marriage arrangement.

Anna Eörsi

sponsalia

Much like how in Britain, handfasting rituals served as a serious promise or engagement of marriage, the Sponsalia was a formal promise of marriage before the actual ceremony. Incidently, according to “A History Of Matrimonial Institutions by  George Elliott Howard, Romeo and Juliet’s marriage went this far, but no farther. This kind of promise of marriage had legal authority but was not recognized officially by the church. It also didn’t require witnesses or parental consent (Howard 339). A Sponsalia marriage could also only be dissolved if the bride or groom became a priest or nun, which is exactly what Friar Laurence offers to do for Juliet once Romeo dies:

Come, I’ll dispose of thee
Among a sisterhood of holy nuns:
Stay not to question, for the watch is coming;
Come, go, good Juliet,
[Noise again]
I dare no longer stay.

Romeo and Juliet, Act V, Scene 3

Friar Laurence (Paul Rycik) tries to save Juliet (Alesia Lawson) after she finds Romeo dead. (Ashland University 2007).

Today, this would be the equivalent of getting a marriage license at city hall, rather than having a marriage ceremony.

matrimonium

Li emergenti bisogni matrimoniali – namely, the urgent necessity at the outset of marriage to adorn brides with extravagant clothing and jewelry, to decorate the nuptial chamber, and to arrange wedding festivities – entailed sizable expenditures of capital on the part of new husbands and their kin in Renaissance Florence. In a legal opinion written in 1400, the Florentine jurist Philippus de Corsinis observed that “even before sexual intercourse, it is necessary for the husband to shoulder the expenses for his wife’s clothing and other accessories, as well as other expenses related to the wedding.”2 In another opinion, Paulus de Castro, who taught and practiced law in early-fifteenth-century Florence, emphasized that in both Florence and Bologna the outfitting of the bride and expenses for the wed-ding consumed the whole dowry even before the couple had exchanged marriage vows and rings.-

Source: Kirshner, Julius. “2. Li Emergenti Bisogni Matrimoniali In Renaissance Florence”. Marriage, Dowry, and Citizenship in Late Medieval and Renaissance Italy, Toronto: University of Toronto Press, 2018, pp. 55-73. https://doi.org/10.3138/9781442664517-005

Wedding dress and bridegroom dress

Nozze

The wedding feast

16th Century CE Kitchen Still-life
16th century still life.

Since marriages were affairs for two families, their friends, etc. A wedding feast was a very involved and elaborate affair. On the Dutch Cooking site, ” Coquinaria” I found a reproduction of a summer wedding feast from 1546:

The menu for Wednesday 18 August 1546, on a meat day during Summer

Perhaps the 'cut lemons' looked like these decorative oranges

Antipasti – Melloni (watermelons), cascio vecchio Parmigiano (old Parmesan cheese), quaglie arroste (grilled quails), vua moscatella (muscadines), crostate di piccioni (pie with pigeons), capretto (kid), limoni trinciati (cut lemons).
Alesso – Anadrine (duck?), capretto (again kid, or a mistake), pollastri stuffati con presciutto (stuffed chicken with ham), agresto (verjuice), sauor di verzure(sauce with greens?).

Frutte – Visciole con le suppe (morellos in soup -with bread), cascio marzolino (cheese from March?), pere (pears), persiche in vino (peaches in wine), nocchie (hazelnuts), finocchio (fennel).

Below is a recipe card I made with one of the recipes I found on the site:

Works Cited:

1. Giovanni Arnolfini’s Impalmamento
 Anna Eörsi1996, Oud Holland14 Views  PaperRank: 1.7

2. MARRIAGE: ITALIAN RENAISSANCE STYLE by Donna Russo-Morin http://donnarussomorin.blogspot.com/2012/08/marriage-italian-renaissance-style.html#:~:text=An%20Italian%20Renaissance%20wedding%20ceremony,the%20matrimonium%2C%20and%20the%20nozze. Published Monday, August 27, 2012

3. Krohn, Deborah L. “Weddings in the Italian Renaissance.” In Heilbrunn Timeline of Art History. New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/hd/wedd/hd_wedd.htm (November 2008)

4. Hall, Edwin. The Arnolfini Betrothal: Medieval Marriage and the Enigma of Van Eyck’s Double Portrait. Berkeley:  University of California Press,  c1994 1994. http://ark.cdlib.org/ark:/13030/ft1d5nb0d9/

5. https://www.worldhistory.org/article/1578/food–drink-in-the-elizabethan-era/

6. Kirshner, Julius. “2. Li Emergenti Bisogni Matrimoniali In Renaissance Florence”. Marriage, Dowry, and Citizenship in Late Medieval and Renaissance Italy, Toronto: University of Toronto Press, 2018, pp. 55-73. https://doi.org/10.3138/9781442664517-005

7. Muusers, Christianne: A Recipe for Italian Crostini from the 16th Century: . Published online January 28th, 2005. https://coquinaria.nl/en/panunto/

 

New Podcast: Romeo and Juliet, Act I, Scene v

Podcast Episode 8: Act I, Scene v of “Romeo and Juliet.”

I’ve published a dramatic reading with a wonderful actress, Sara Hricik, of Act I, Scene v of “Romeo and Juliet.” This is the scene where Romeo meets Juliet for the first time at the Capulet’s ball. Notice how in this scene, they actually form a perfect 14 line sonnet:

Romeo. [To JULIET] If I profane with my unworthiest hand
This holy shrine, the gentle fine is this:720
My lips, two blushing pilgrims, ready stand
To smooth that rough touch with a tender kiss.
Juliet. Good pilgrim, you do wrong your hand too much,
Which mannerly devotion shows in this;
For saints have hands that pilgrims' hands do touch,725
And palm to palm is holy palmers' kiss.
Romeo. Have not saints lips, and holy palmers too?
Juliet. Ay, pilgrim, lips that they must use in prayer.
Romeo. O, then, dear saint, let lips do what hands do;
They pray, grant thou, lest faith turn to despair.730
Juliet. Saints do not move, though grant for prayers' sake.
Romeo. Then move not, while my prayer's effect I take.
Thus from my lips, by yours, my sin is purged.
Juliet. Then have my lips the sin that they have took.
Romeo. Sin from thy lips? O trespass sweetly urged!735
Give me my sin again.
Juliet. You kiss by the book.
If you liked this reading, and want to know more about this sceen and "Romeo and Juliet" as a whole, please sign up for my Romeo and Juliet classes. I have an intro class that covers the plot and character, and a more immersive class, where you learn how Shakespeare's company rehearsed and inhabited these characters!

My Favorite Sonnets

Since Valentines Day is next week, I thought I’d talk a little bit about Shakespeare’s love poems. Every year I try to study a sonnet or two and write one of my own for my wife and my family. So here’s some insight into the sonnets and I hope that this inspires you to read and craft your own love poems.

My mini-lecture on Shakespeare’s Sonnets.

What Is A Sonnet?

Shakespeare wrote 154 short poems called sonnets.
They are 14 lines long
Each line has 10 syllables, generally in iambic pentameter

12 of the 14 lines are grouped into 3 groups of 4 lines called quatrains
The final two lines are called a rhyming couplet

A little History


The first collection of Shakespeare’s Sonnets was published in 1609, but NOT BY SHAKESPEARE.

We don’t know if this is the order he intended, we don’t know if he intended them to be published, and we DEFINITELY DON”T KNOW IF THEY ARE AUTOBIOGRAPHICAL.

Themes and Ideas

A lot of the sonnets use extended metaphors where the speaker describes his feelings by describing himself as another person, place, or thing. In some sonnets, he’s a painter or looking in a mirror, or an astronomer looking through a telescope or outdoors in nature and something reminds him of the beloved. Most follow a similar theme:
You’re beautiful like… [or] I’m trying to write about you but…
You wil age and die.

TIme and the sonnets


The most pervasive idea in the sonnet is a fight against Time. Time is often personified in the sonnets as being jealous, cruel, cold, unfeeling or petty. Time is also associated with the concept of Death. Like the Grim Reaper, he is the enemy of romantic love because he makes young lovers age and die.

Devouring Time, blunt thou the lion’s paws,

And make the earth devour her own sweet brood;

Sonnet 19

THe BIG BUT..

In most of the sonnets there’s a “But” around the third quatrain (lines 9-12 or thereabouts), which challenges the power of time or Death. For example, the first 8 sonnets basically say: “You will age BUT… you will become immortal if you have children.”
Couplet

The Young Man sonnets (1-126)

From fairest creatures we desire increase,

That thereby beauty’s rose might never die,

But as the riper should by time decease,

His tender heir might bear his memory:

William Shakespeare, Sonnet 1
Henry Wriosley, Earl of Southampton and Shakespeare’s patron.


The first 126 sonnets (roughly) are about a young man with blonde hair. Though there is no evidence that the sonnets were autobiographical, many scholars have speculated that he might have been partially inspired by Henry Wriosley, the Earl of Southampton. Shakespeare dedicated two poems to Henry: The Rape of Lucrece and Venus and Adonis, which you can see the title page of here:

Title page to the 1593 edition of Venus and Adonis

Sonnet 12

When I do count the clock that tells the time,
And see the brave day sunk in hideous night;
When I behold the violet past prime,
And sable curls, all silvered o’er with white;
When lofty trees I see barren of leaves,
Which erst from heat did canopy the herd,
And summer’s green all girded up in sheaves,
Borne on the bier with white and bristly beard,
Then of thy beauty do I question make,
That thou among the wastes of time must go,
Since sweets and beauties do themselves forsake
And die as fast as they see others grow;
     And nothing ‘gainst Time’s scythe can make defense
     Save breed, to brave him when he takes thee hence

I love this sonnet for its use of alliteration, the use of words that sound the same: “count,” “clock” “tells,” “time,” “green,” “girdled,” etc. The use of “count,” and “clock” in particular makes you imagine the sound of a clock in your head. The sonnet makes you keenly aware of the passage of time, first from the seconds of a ticking clock, then to the changing of the seasons, then at last to the span of a lifetime. This sonnet might not inspire much in terms of feelings, but its technical construction literally works ‘like clockwork.’ If you’re interested in r Elizabethan clocks and other timekeeping instruments, click here for a fascinating blog: https://www.cassidycash.com/did-shakespeare-have-a-clock-part-1-of-5/

Sonnet 18

Shall I compare thee to a summer's day?
Thou art more lovely and more temperate:
Rough winds do shake the darling buds of May,
And summer's lease hath all too short a date:
Sometime too hot the eye of heaven shines,
And often is his gold complexion dimmed,
And every fair from fair sometime declines,
By chance, or nature's changing course untrimmed:
But thy eternal summer shall not fade,
Nor lose possession of that fair thou ow'st,
Nor shall death brag thou wander'st in his shade,
When in eternal lines to time thou grow'st,
   So long as men can breathe, or eyes can see,
   So long lives this, and this gives life to thee.


I go into detail explaining sonnet 18 in my class: “Love Poetry Shakespeare Style,” but to put it succinctly, this sonnet is famous for talking about the ways the beloved is Better than a summer’s day.

Sonnet 27- “Weary With Toil…

Weary with toil, I haste me to my bed,
The dear repose for limbs with travel tired;
But then begins a journey in my head
To work my mind, when body's work's expired:
For then my thoughts--from far where I abide--
Intend a zealous pilgrimage to thee,
And keep my drooping eyelids open wide,
Looking on darkness which the blind do see:
Save that my soul's imaginary sight
Presents thy shadow to my sightless view,
Which, like a jewel hung in ghastly night,
Makes black night beauteous, and her old face new.
   Lo! thus, by day my limbs, by night my mind,
   For thee, and for myself, no quiet find.

Not to seem crass, but this sonnet is literally panting with sexual desire. The speaker is exhausted but cannot sleep, with the image of his beloved haunting his thoughts. There are also a few religious allusions too where the speaker calls himself a “pilgrim,” much like Romeo and Juliet in their first meeting in Act I, Scene v. It almost seems like the beloved is both an angel that the speaker wants to bless him, and a succubus or vampire draining him of love and life.

XXIX “When In disgrace…”

Sonnet 29: “When in disgrace With Fortune and men’s eyes

When in disgrace with fortune and men's eyes
I all alone beweep my outcast state,
And trouble deaf heaven with my bootless cries,
And look upon myself, and curse my fate,
Wishing me like to one more rich in hope,
Featured like him, like him with friends possessed,
Desiring this man's art, and that man's scope,
With what I most enjoy contented least;
Yet in these thoughts my self almost despising,
Haply I think on thee, and then my state,
Like to the lark at break of day arising
From sullen earth, sings hymns at heaven's gate;
   For thy sweet love remembered such wealth brings
   That then I scorn to change my state with kings.
Sonnet 29

Sonnet 118- The “Marriage” Sonnet

Opening line  from Shakespeare's "Marriage Sonnet," Sonnet 29.

Let me not to the marriage of true minds admit impediments.

– Shakespeare, Sonnet 29

Let me not to the marriage of true minds
Admit impediments. Love is not love
Which alters when it alteration finds,
Or bends with the remover to remove:
O, no! it is an ever-fixed mark,
That looks on tempests and is never shaken;
It is the star to every wandering bark,
Whose worth's unknown, although his height be taken.
Love's not Time's fool, though rosy lips and cheeks
Within his bending sickle's compass come;
Love alters not with his brief hours and weeks,
But bears it out even to the edge of doom.
     If this be error and upon me proved,
     I never writ, nor no man ever loved.
This sonnet is one of the most famous poems in all of English literature all. In fact, it's quite personally important to me, because my wife recited it to me on my wedding day. It is full of powerful metaphors about how married love is stronger and more resilent than simple lust or infatuation. On my wedding day it was a powerful affirmation that my wife and I will endure age, change, Time, and eventually death, but our love will remain the same.

The Dark Lady Sonnets 127-152

Sonnets 127-152 seem to be collectively addressed to a woman with dark hair, dark skin, and musical talent, who seems to be in a love triangle with the speaker of the sonnets, and someone else. As you can see in this video, many theories have come up to try and expose who she really was, but again, he have no proof that these sonnets were in any way autobiographical.

As far as we know, the Dark Lady sonnets might simply have been a writing exercise for Shakespeare while he was writing Othello and Antony and Cleopatra. I’m not interested in the Dark Lady conspiracy, except for its usefulness for historians to highlight important Elizabethan women. I have to admit that I wouldn’t have known about Emilia Lanier, or the Countess of Pembroke if they hadn’t been roped into the Dark Lady theory. Otherwise, I’m only interested in the Dark Lady sonnets for their poetry and the interesting stories they tell.

In the old age black was not counted fair,
Or if it were, it bore not beauty's name;
But now is black beauty's successive heir,
And beauty slandered with a bastard shame:
For since each hand hath put on Nature's power,
Fairing the foul with Art's false borrowed face,
Sweet beauty hath no name, no holy bower,
But is profaned, if not lives in disgrace.
Therefore my mistress' eyes are raven black,
Her eyes so suited, and they mourners seem
At such who, not born fair, no beauty lack,
Sland'ring creation with a false esteem:
   Yet so they mourn becoming of their woe,
   That every tongue says beauty should look so.


I admit this is a retroactive reading, but Shakespeare has been guilty of equating fair skin with beauty, so it’s nice to see this sonnet, which lends itself to a refutation of that notion. Much like how “Hath not a Jew eyes…” has been appropriated as a plea for tolerance, I hope this sonnet gains popularity as a source of pride for POC.

In the old age black was not counted fair,
Or if it were, it bore not beauty’s name;
But now is black beauty’s successive heir,
And beauty slandered with a bastard shame:
For since each hand hath put on Nature’s power,
Fairing the foul with Art’s false borrowed face,
Sweet beauty hath no name, no holy bower,
But is profaned, if not lives in disgrace.
Therefore my mistress’ eyes are raven black,
Her eyes so suited, and they mourners seem
At such who, not born fair, no beauty lack,
Sland’ring creation with a false esteem:
Yet so they mourn becoming of their woe,
That every tongue says beauty should look so.

Sonnet 128
How oft when thou, my music, music play’st,
Upon that blessed wood whose motion sounds
With thy sweet fingers when thou gently sway’st
The wiry concord that mine ear confounds,
Do I envy those jacks that nimble leap,
To kiss the tender inward of thy hand,
Whilst my poor lips which should that harvest reap,
At the wood’s boldness by thee blushing stand!
To be so tickled, they would change their state
And situation with those dancing chips,
O’er whom thy fingers walk with gentle gait,
Making dead wood more bless’d than living lips.
Since saucy jacks so happy are in this,
Give them thy fingers, me thy lips to kiss.

Sonnet 130

My mistress’ eyes are nothing like the sun;
Coral is far more red, than her lips red:
If snow be white, why then her breasts are dun;
If hairs be wires, black wires grow on her head.
I have seen roses damasked, red and white,
But no such roses see I in her cheeks;
And in some perfumes is there more delight
Than in the breath that from my mistress reeks.
I love to hear her speak, yet well I know
That music hath a far more pleasing sound:
I grant I never saw a goddess go,
My mistress, when she walks, treads on the ground:
And yet by heaven, I think my love as rare,
As any she belied with false compare
.

I ended with this sonnet, because unlike the previous ones, Shakespeare beautifully shows the frankness and honesty in true love. Shakespeare doesn’t use extravagant praise or pretty metaphors, but instead just says he loves his mistress for who she is. I wish that all of you reading this will find a love that you can enjoy without false comparison, (but then again, what is life without a little poetry in it)?

Happy Valentine’s Day!

Chinese New Year post: China and Shakespeare

Happy Chinese New Year Everyone!

As I said in my “Is Shakespeare Being Cancelled?” post, there is a long tradition of using Shakespeare as the epitome of creative arts, especially in England. For centuries, British imperialists have justified their subjugation of other cultures by claiming that English culture is superior, and Shakespeare became an unknowing cog in the machinery of cultural imperialism.

Since it is pretty much impossible to de-throne Shakespeare, one response that other cultures have used is to elevate their own artists to Shakespearean status. People are already calling Lin-Manuel Miranda the American Shakespeare, and there have been many other Shakespeares around the globe (Feng). Thre’s nothing wrong with this; after all, every culture has its own cultural heroes and they help embody what is important to that culture, which is why it’s fascinating to ponder the question- what makes someone The Chinese Shakespeare?

One other response to cultural imperialism is of course, to reject it, and since its inception, the Communist Party has sought to exclude, belittle, and suppress access to Western imperialist art. Shakespeare was banned during the Cultural Revolution of the 1960s, and even today the Communist Party is quicker to praise Chinese artists as being “Shakespearean,” than to praise Shakespeare directly. Just last year, President Xi Xinping officially declared that poet Tang Xianzu was “The Chinese Shakespeare.”

To be fair, Tang XIanzu was Shakespeare’s contemporary and there are some startling similarities between the themes and ideas expressed by the two poets:

China has produced some wonderful ballets, operas, and poetry so even though the government has suppressed Shakespeare in the past, the Chinese people have expressed a love of Shakespeare for over a century. As early as 1903, Chinese intellectuals started reading and translating Shakespeare and the first Chinese adaptation of Shakspeare was a rhymed ballad version of Romeo and Juliet’s balcony scene written by Deng Yizhe in 1910 (Sun, 1932). Today productions of Shakespeare are very popular in China and Shakespeare has facilitated a fascinating cultural exchange between east and west.

In addition to Chinese students encountering Shakespeare in the classroom, and the popularity of theater productions of Shakespeare in China, there are some fascinating efforts for English and Chinese speaking audiences to use Shakespeare as a bridge to cultural understanding. Right now, plans are underway to build a replica of Shakespeare’s birthplace in the southern Chinese city of Fuzhou. Meanwhile in Stratford Upon Avon, the government of Fuzhou gave a statue of Tang Xianzu to be featured prominently in the garden of the actual Shakespeare birthplace on Henley Street (Woodings).

Professor, Sir Stanley Wells, Honorary President of the Shakespeare Birthplace Trust with Wu Jianchun, Executive Vice Mayor of Fuzhou Municipal Government stand in front of a stature of Shakespeare and Tang Xianzu.

In addition, Royal Shakespeare Company Artistic Director Greg Doran, (former husband of the great RSC actor Antony Sher), has spearheaded a number of outreach projects designed to translate Shakespeare’s The Tempest into a format better suited for theater productions in China. The final show, which premiered in 2018, was not only a successful collaboration between east and western artist, but the production, with its themes of freedom and liberty, was likely to ruffle feathers in the Chinese government, according to (Yuan Yang).

Gallery of photos from the RSC’s translation of “The Tempest,” which premiered in Beijing at the National Center For the Performing Arts in 2018.

In Xi’s closely controlled China, The Tempest’s themes of liberty and identity clearly carry political ideas at odds with the ruling party — “thought is free”, the sprite Ariel sings. The implicit challenge to the status quo extended from the ideas to the production itself at the National Centre for the Performing Arts in Beijing. It offered new freedoms to the Chinese actors from the centre’s in-house theatre ensemble. Under the guidance of director Tim Supple, this was the first time they had been invited to experiment with performance and alter the text.

Yuang Yang. “The Bard in Beijing: how Shakespeare is subverting China”

To sum up, every culture has been exposed to Shakespeare, and many have found ways to re-interpret him, appropriate him, and use him as a tool of cultural exchange. This is neither good nor bad, it just is. What is interesting is that China has taken Shakespeare from a tool of imperialism into a tool of both multiculturalism, and subversion of their government. Studying the way other China and cultures have interpreted Shakespeare is a window into the values of those cultures and thus helps to further build a global community.

Below is a scene from a Chinese opera version of Hamlet for your viewing pleasure!

Works Cited

Podcasts

https://www.folger.edu/shakespeare-unlimited/tang-xianzu-china#:~:text=ALEXA%20ALICE%20JOUBIN%3A%20There’s%20no,it’s%20not%20a%20recent%20phenomenon.

Journals:

Yanna Sun. Shakespeare Reception in China. Theory and Practice in Language Studies, Vol. 2, No. 9, pp. 1931-1938, September 2012 © 2012 ACADEMY PUBLISHER Manufactured in Finland.

Qi-Xin He: China’s Shakespeare.

Shakespeare QuarterlyVol. 37, No. 2 (Summer, 1986), pp. 149-159 (11 pages)Published By: Oxford University Press. Retreived online from jstor.com.

Web:

Laurie Chen: China’s replica of Shakespeare’s birthplace Stratford-upon-Avon coming in 2022. South China Morning Post. Originally published October 2nd, 2018. Retrieved online from: https://www.scmp.com/news/china/society/article/2166635/work-start-soon-chinese-replica-shakespeares-birthplace-literary.

Simon Woodings: Tang Xianzu statue Unveiled at Shakespeare’s Birthplace. Stratford Upon Avon Herald. Originally published April 27th, 2017. Retrieved online from: https://www.stratford-herald.com/news/tang-xianzu-statue-unveiled-at-shakespeare-s-birthplace-9138327/

China’s Love Affair With Shakespeare Retreived 1/29/22 from https://www.barrons.com/articles/chinas-love-affair-with-shakespeare-51585137600

Yuan Yang. The Bard in Beijing: how Shakespeare is subverting China. Financial Times. October 5th, 2018. Retrieved online from https://www.ft.com/content/cd997246-c57b-11e8-bc21-54264d1c4647