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'The Originalist' (PBS)

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From 6 March to 31 May 2015, Washington, D.C.’s Arena Stage presented the première of John Strand’s The Originalist at its home base, the Mead Center for American Theater in Southeast, near the Potomac River (see my post, “Washington’s Arena Stage: Under Construction,” 26 November 2011).  A three-hander about Associate Justice Antonin Scalia of the U.S. Supreme Court, the play was widely praised, largely for the performance of Washington’s acclaimed stage actor, Edward Gero, about whom I’ve written on a number of occasions (see “Amadeus(Round House Theatre, Bethesda, MD),” 6 July 2011; “Red (Arena Stage),” 4 March 2012), as the ultra-conservative justice who was appointed to SCOTUS in 1986 by Pres. Ronald Reagan.  (Scalia died at 79 on 13 February 2016, shortly after the end of the play’s first run at Arena.)  The term ‘originalism’ was largely made known by Scalia at his confirmation hearings and in his public statements since, but the concept long predates his tenure on the supreme bench; it’s closely related to the judicial philosophy of ‘strict constructionism,’ which has been a mainstay of conservative jurisprudence for many decades.  Scalia was the foremost spokesperson for originalism and its application, backed up on the current court by Justice Clarence Thomas and, now, Justice Neil Gorsuch.

This is not the forum for discussing the meaning and application of originalism, but in Scalia’s mind it meant “to interpret the Constitution as it is written and as it was understood when the authors crafted the original document,” as the character declares at the outset of the play.  This is not identical to determining the original intent of the lawmakers at the time the provisions were enacted, an alternative interpretation of originalism to which Scalia did not subscribe.  (Personally, I have problems with either sense: how does anyone in the 20th or 21st century have even an inkling of what citizens in the 18th and 19th centuries—even the early 20th century—understood by the clauses and amendments of the U.S. Constitution?  At best, it’s only an approximation, a guess, and at worst, it’s a self-serving cover for an ideological interpretation that suits someone’s politics.  That’s irrelevant for the present, in any case.  I’m not here to talk about originalism.  I’m here to talk about The Originalist.)

After it’s début at Arena, the play, which co-stars Kerry Warren as the justice’s liberal law clerk and another clerk of conservative leanings played by Harlan Work, both fictional characters, went on tour around the U.S., playing at Asolo Repertory Theatre in Sarasota, Florida, in January to March 2017; the Pasadena Playhouse in southern California from April to May; a return to D.C.’s Arena, 7-30 July 2017; with a scheduled run at Chicago’s Court Theatre in May through June 2018.  The script hasn’t been published yet, but a 25 June 2015 special performance was recorded from the stage of Arena’s Kogod Cradle for release as a two-CD audiobook in October 2016 by L.A. Theatre Works. 

Another performance was filmed live on the play’s original home stage at the 200-seat Kogod, the flexible-space house, for a broadcast on WNET-Channel 13 in New York, the city’s Public Broadcasting System outlet, for its Theater Close-Up feature, the “spotlight on the innovative and provocative theater happening Off-Broadway and beyond,” at 9 p.m. on Monday, 13 March 2017 (with rebroadcasts scheduled over the following several weeks).  I watched the program, hosted by WNET president and CEO Neal Shapiro, and also taped it for re-viewing.  The performance, produced for television by Stage17, was directed for the stage by Arena’s artistic director, Molly Smith, and for the cameras by Diana Basmajian.  (I was in the Washington area when the original run was happening, but my mother’s deteriorating health made it impossible for me to see the performance, though I read much of the Washington Post coverage with interest—and jealousy.  As I’ve indicated, I think, I’m a fan of Gero and, to quote a Daily Beastheadline, the actor, who strongly resembles Justice Scalia (the Gero and Scalia families apparently come from the same part of Sicily), “was born to play” the part.  Indeed, according to the article, Strand wrote the part “with him in mind.”

(Antonin Scalia is also the subject of Derrick Wang’s comic opera Scalia/Ginsburg, which premièred in July 2015 at Virginia’s Castleton Festival.)

There’s virtually no biographical information on John Strand, the playwright, that I could find; he’s one of the most successful people I’ve come across at staying off the radar.  He’s also a journalist, theater reviewer, and author based in the District of Columbia, but I couldn’t determine if he was born in Washington or if he’s associated with the DC metro area only because he was playwright-in-residence at Arena’s American Voices New Play Institute in 2014-15. Strand’s previous works include Our War, Tom Walker, The Miser (up-dated from Molière), Three Nights in Tehran, Charity Royal, his Charles MacArthur Award-winning Lovers and Executioners(Arena Stage), An Italian Straw Hat(South Coast Repertory), Lorenzaccio(Lansburgh Theatre, Shakespeare Theatre Company), Lincolnesque (Burstein Family Stage), Highest Yellow, The Diaries, Otabenga (Signature Theatre in Arlington, Virginia), and The Cockburn Rituals (Woolly Mammoth Theatre).  He’s received multiple playwriting commissions from South Coast Repertory, Arena Stage, the Shakespeare Theatre, and Virginia’s Signature Theatre.  He was also named Playwright of the Year by Broadway Play Publishing, publisher of several of Strand’s scripts.  Strand is also the author of the novel Commieland, a novel about a popular but aging theme park in rural Pennsylvania that re-creates Communism for Americans through thrice-daily-performed musical-historical revues.  His other books include Offensive Countermeasures: The Art of Active Defense.

Strand’s The Originalist“was inspired,” according to host Shapiro, “by former Supreme Court Justice Antonin Scalia’s actual  custom of occasionally hiring razor-sharp clerks with opposing views to sharpen his own legal reasoning.”  (They were called “counterclerks” at the Court.)  The events and dialogue of the play, adds Shapiro, are fictional, “but the importance of debate over complex issues and how the Court functions is very much a real-life concern to all Americans.” 

As the play opens, a piece of opera (from Verdi’s La Traviata, I’ve been informed)is playing on an empty stage.  The Kogod is configured as a small thrust, with a parquet floor and a gold-trimmed red drape across the back (through which most entrances and exits will be made).  Two large crystal chandeliers hang over the playing area, which will serve as several different locations—a university lecture hall, Scalia’s office, a shooting range, a hospital room, among others—with a minimum of props.  (The set design is by Misha Kachman, the lighting by Colin K. Bills, the musical composition and sound design by Eric Shimelonis, and the costumes by Joseph P. Salasovich.)  Scalia (Gero) enters in his judicial robe, humming along with the aria.  We discover he’s giving a lecture to an auditorium of law students.  “I love opera,” he announces, “—the most complete and demanding art form . . . .  It requires effort and erudition and costumes.”  He chuckles at his own little joke.  Do you suppose he’s also alluding to something else?  No bet!

The music fades.  “I asked for this musical interlude to underscorea point.”  You can tell what’s coming—at least, I could. 
                                                                                                   
A great opera by Verdi or Donizetti must be only what it is.  Now, of course you can interpret the meaning in different ways, but there is a sanctity to the score.  The notes are the notes.  They are exactly what the composer composed then, now, and a hundred years from now.  And that is precisely my view of the Constitution—and, thus, the law.

No sooner does the jurist start his remarks when an aggressive young woman of color—who’s not one of the students in the class—jumps up and challenges him on nearly every point.  In the end of the confrontation, the woman reveals that she’s applied for a clerkship—with, of all judges, Scalia himself. 

The Supreme Court is beginning a new term and Scalia is interviewing candidates for law clerks for the coming year.  One interviewee is Cat, a recent female and African-American graduate of Harvard Law School who has firmly held liberal beliefs.  Scalia has called her in for an interview.  The interview leads to lively exchanges between the two in which the potential law clerk makes strong assertions about her positions, occasionally challenging—if not besting—the distinguished jurist, “probably the most polarizing figure in American civic life,” announces Cat.  Cat points out some background points they share, including that they are both Roman Catholics; like Scalia, Cat is the daughter of immigrants (her mother is from Gabon) and she grew up in New Jersey, where the justice was born.  (A personal—and coincidental—sidelight: though born in Trenton, Scalia  was raised in Queens, New York, and got his secondary education at Xavier High School—a Jesuit boys’ school located at the western end of my block in Manhattan.)  Asked why she wants to work for him, Cat answers that she thinks a clerk can influence her justice, perhaps as much as she knows the justice can influence his clerk.  After the verbal sparing, Cat is hired for the term.

As Scalia’s clerk, Cat continues to debate the justice over the issues that are or have been before him, arguing the liberal position while he refutes her points and notes what he sees as flaws in her reasoning and legal citations; Scalia occasionally concedes a point, but never the overall argument.  Some of these exchanges are heated, some are legalistic and rational, and others are humorous and even light-hearted.  (There’s even some badinage about his eventual death as he wonders who will succeed him.  At first it might sound as if this passage had been added after Scalia’s actual passing in 2016, but the lines pre-existed the jurist’s death and the fights over the nominations of Merrick Garland and Neil Gorsuch.)  Cat tells Scalia that she “detests” his rulings and provides her own definition of originalism: “a narrow doctrine by privileged white men living in the past.”  At one point, Scalia takes his clerk, a staunch advocate of gun control who’s never fired a weapon before, to a firing range to shoot at targets with an AR10 semiautomatic rifle . (This is the precursor to the AR15, the civilian version of the military’s M16, the current firearm of NATO armed forces.  Does Scalia really hunt with one of those?  It’s an assault weapon, not a hunting rifle.)  While they’re at the range, Scalia tells Cat that she’ll be writing his opinion in an LGBT-rights case, the challenge to the Defense of Marriage Act, known as DOMA (United States v. Windsor, decided 26 June 2013); to assist her, the justice has hired a new clerk, Brad (Work), a Scalia acolyte and member of the conservative Federalist Society.  When Brad saunters onto the range, it turns out the two clerks know each other—both were in the Harvard Law class of 2011 and had butted heads over their opposing political beliefs. 

Cat and Brad begin working together on Scalia’s opinion (which would turn out to be a dissent; DOMA was decreed unconstitutional by SCOTUS in a 5-4 decision), gathering legal precedents and crafting an argument in support of the federal law defining marriage as a union between one man and one woman.  Brad informs Cat that he knows she’s a lesbian, that it’s all over the Internet.  This is thanks, in fact, to sycophantic Brad himself (Cat calls him an “ass-kisser” and, later, a “spineless unnamed source”), who resents Cat for getting the clerkship he wanted and feels he deserves more than she.  (”You’re a toy,” Brad hurls at Cat.  “You amuse him.”)  The combative Brad asserts that Cat’s sexuality might put the justice in a difficult position when it’s revealed that his opinion included input from a member of the LGBT community with a strong interest in the outcome of the case.  Cat feels compelled to acknowledge this to Scalia before he makes his opinion public.  Rather than being surprised, the jurist informs Cat that he’s better informed than she apparently thinks and, what’s more, the justices vet their prospective employees pretty carefully.  He’s known all along about her sexual preferences and even considered that an asset for this particular case.  Once the cat’s out of the bag (so to speak), the liberal clerk’s goal isn’t to change the justice’s mind on gay marriage, but to write an opinion that expresses more inclusivity, especially of differing views.  (She succeeds, even though Scalia resists her entreaties.)

The two continue to debate the issues that confront the Court and the nation and their give-and-take, however sharply expressed, suggests that Scalia is more open-minded than he’s usually portrayed in the public media.  In Strand’s own words:

A picture emerged of a warm, caring man who took the time to know his clerks personally, someone who welcomed hearing the other side of an argument, if it is well argued.  A mentor, perhaps even a father figure.

(It may be no surprise, but several reviewers objected to this portrayal of the liberals’ villain on the Supreme Court.)  During one debate, Scalia, sitting in his big swivel chair as Cat stands beside his desk, suddenly seems to suffer from what appears to be a heart attack and Cat quickly comes to his side to assist him.  (Scalia suffered from coronary artery disease and several other conditions that probably contributed to his death in 2016.)  The justice’s discomfort is not serious, but we learn that Cat’s father is in a hospital in a coma from a stroke, something that she hasn’t shared with her judge; Scalia only learns of this when he asks Brad about Cat’s father.  Scalia appears at the hospital and finds Cat beside her father’s death bed; he offers his sympathies for her imminent loss.  (The father’s hospital bed, which appears several times in the play, is represented by a rectangle of light projected onto the stage floor.  Cat’s father, who’s never seen, is almost a fourth character in The Originalist.)  The play ends with the judge and the clerk acknowledging that their differences and their debates have indeed had profound influence on both of them.

The play runs about an hour and 45 minutes and is performed as a long one-act (11 scenes). There were several brief interludes of semi-darkness for some set changes, which took place mechanically for the most part, covered by snippets of opera by Mozart, Verdi, Donizetti, and Puccini.  The main performance metaphor of the play is not a debate or even a litigation, but a boxing match.  The stage has a vague resemblance to  a squared ring and there are frequent allusions to boxing in the dialogue, which aligns with Scalia’s pugnacity and combativeness.  Starting in 2012, the play covers the year of Cat’s tenure as Scalia’s clerk.

Strand used excerpts from Scalia’s actual dissents, rulings, and opinions for the justice’s dialogue, which have clearly been cherry-picked and edited.  Gero spent a great deal of time over a year studying Scalia, observing him on the bench, and meeting with him in less formal circumstances.  The actor tells one anecdote about a time he and the Supreme Court justice were eating at a Washington restaurant just after the play first opened at Arena.  Another diner approached the two men, who looked a lot like one another, and complimented Gero on his performance.  The actor indicated his dining companion across the table and quipped, “You mean, when I played him?”  Scalia burst into laughter, Gero reports.  And like the character Cat in The Originalist, actor Gero was invited to go shooting with Justice Scalia—not on a range, however, but hunting. 

From his performance, it’s clear that Gero studied the judge’s movements and gestures, particularly the way he stands with his arms folded in front of this abdomen, each hand grasping the opposite upper forearm.  (The two men were such lookalikes that after Scalia died, the Internet journal Huffington Post and Republican Senator Ron Johnson of Wisconsin on his Twitter account both posted photos of Gero in The Originalist in mistake for pictures of the late jurist.  Remarked the actor: “I know, thank God, he’d be laughing at that, too.”)  In their chats, Gero and Scalia “talked about Italy.  We talked about family.  We talked about fathers.  We talked about many things.  And we didn’t talk about the play.  We didn’t talk about politics.”  He explained to Scalia, “Mr. Justice, this is my entry into the way you think, not what you think, but how you think.” 

The actor also found that after rehearsing and playing the part for so long—by the time he returned to Washington for the Arena revival in July, Gero’d appeared as Antonin Scalia over 100 times—he felt “empowered by living in the role.”  He confessed:

In our correspondence, I would check and double-check and edit, to make sure everything was grammatically correct and try to be elegant.  In talking with people, I would look for flaws in the argument and support for the argument.  I wouldn’t be so eager to say “You’re wrong.”

Gero’s performance alone is worth watching, however, though that arm-folding pose seems awkward and unnatural.  It’s a minor glitch, but the performances of Warren and Work are occasionally stiff and forced—for which I largely blame the script.  Strand’s dialogue, particularly in the arguments and debates, makes both clerks sound like programmed moot court androids, one for Team Liberal and one for Team Conservative.  Director Smith didn’t guide the actors away from this result, though.  Somehow Gero manages to escape this snare—possibly because of his close association with the real justice he plays; all those lunches and conversations must have paid off.

For theater people, it’s also interesting to see how Strand built the script.  I find it fairly contrived and set-up.  Strand has said that he drew from Scalia’s writings, but I don’t know how much of Gero’s dialogue is quotations or paraphrases and how much is just made up.  If the justice’s words are mostly real, it’s more interesting than if the playwright made most of them up (based on what he thinks Scalia believes and might have said).  In the latter case, Strand would be able to make Scalia say whatever the author wanted to contrive arguments with his liberal provocateur.  (In the former instance, he could be selective of Scalia’s statements, of course.)

Certainly, one contrivance is inventing the two clerks, especially Cat, as basically one-sided figures with diametrically opposed views.  I knew before anyone opened her or his mouth which side of an issue each one was going to take—because otherwise there wouldn’t be a conflict and without a conflict, there’s no play.  I say “especially Cat” because, clearly, she’s meant to provoke Scalia so Strand can get him to say all the conservative and originalist notions the dramatist wants him to spout from the stage.  (Christopher Isherwood labeled the part “a sparring partner, Devil’s advocate (or angel’s, depending on your point of view) and cue giver for Scalia” in the New York Times.)  The writer’s made her a woman, more pointedly a woman of color, so he has the opportunity to show Scalia as a sensitive and thoughtful man rather than a thorough ideologue—and so he can say, “Look, I’m not an ideologue.  I am an originalist,” and provide a definition of that term for the play’s (and audience’s) benefit. 

Strand’s also given Cat a dying father so the play’s Scalia can demonstrate his warm, paternal side, and she’s a lesbian so the justice can show how broadminded he is—and how savvy when he reveals he’s known all along about her “secret.”  Finally, if Cat’s not a self-described liberal of “the ‘flaming’ category,” Strand couldn’t show how receptive each of his main characters has become in the end by agreeing that each had influenced the other and that there is the possibility of respect, especially for one another’s humanity, between the two political poles.  In an interview, Strand wondered, “Is there still a political ‘middle’ and what does it cost to meet there?”  He explained, “I wanted to use this combative, almost operatic figure to explore how two people on opposite sides of a political, social, and even legal spectrum can take a step toward one another, begin to listen, learn to hear and respect the other’s argument.”

Furthermore, I feel the arguments Strand constructs between both Scalia and Cat and Cat and Brad are devised more as showcases than as any kind of dispute between living human beings, irrespective of how strongly they hold onto their socio-political views.  Cat is introduced into The Originalist to give Scalia an irritant around which he could form his pearls of wisdom, and Brad is introduced to serve the same function for Cat.  (Strand said that he “interviewed a couple of former Scalia clerks,” but “did not ask for information on legal issues, only what it was like to work for Justice Scalia.”) 

In another sort of contrivance, I return to Scalia’s opening metaphor, invoking opera as the model for his philosophy of jurisprudence.  Let’s leave aside for the moment the question of whether his analogy is derived from a false dichotomy and look only at his characterization of opera.  I’ll ignore his assertion that opera performance “requires erudition” (“effort” is unarguable—as it is for any art form; “costumes”—well, usually, though there are plenty of exceptions): it requires talent and maybe extraordinary sensitivity, certainly, but whether it requires “profound knowledge,” I’m not convinced.  Scalia wants to think singing opera needs “learning and scholarship” because it suits his purpose to say so, but just as there are talented but ignorant actors, there are surely talented but ignorant opera singers.  (I won’t argue the same is true of lawyers and, particularly, judges—though we all may remember one Judge Harold Carswell, nominated unsuccessfully by Pres. Richard Nixon for a seat on the Supreme Court, who was deemed “mediocre” and defended for that quality because mediocre people are entitled to representation on the High Court, too!)  So, forget that. 

Let’s look at whether Scalia’s correct to declare that “the notes . . . are exactly what the composer composed” through all eternity.  Actually, let’s go back a step further and ask if “you can interpret the meaning in different ways” for an opera, and opera is a metaphor for the law and the Constitution, doesn’t that mean, in the justice’s own words, that you can interpret the meaning of the law and the Constitution in different ways, too?  Sounds like it to me.  In a court, I might be tempted to say, “I rest my case, your honor.”  QED.

But back to the notes being immutable.  I’m sure the composers would want that to be so—maybe not for the same reasons that Scalia does—but is it true?  Certainly many musical compositions have been transformed by later musicians, arrangers, and conductors—and though I’m not an opera fan, so my experience with that form of music is minimal, I’ve heard renditions of operas that have been altered for various reasons.  So, it does happen—the notes can be changed.  What Scalia probably means is that he doesn’t believe they should be changed—but that’s essentially arguing that a law’s meaning can’t be changed or reinterpreted because he doesn’t want it to be.  That’s not an argument, really. It’s just a plea, a wish, a preference. 

What Scalia’s holding out for is what playwright Mac Wellman called the “the theater of the non-event” or “geezer theater,” which he says “suborns and undermines ideals of diversity and multiculturalism in order that its institutions may survive and prosper, survive the unspeakable invasiveness of the Other.”  In other words, among other things, it’s essentially self-protective.  In his discussion of “the Deadly Theatre,” innovative theater director Peter Brook described this same phenomenon, putting the blame for its perpetuation on what he called “the deadly spectator.”  This kind of viewer—Wellman’s “geezerdom,” among whom he might well have placed Scalia—“emerges from routine performances of the classics smiling because nothing has distracted him from trying over and confirming his pet theories to himself.”  (Both Wellman and Brook were writing about plays and prose theater, but I think readers can see that their thinking extends to all performing art forms, including opera.)  He goes to see “plays done by good actors in what seems like the proper way—they look lively and colourful, there is music and everyone is all dressed up, just the way they are supposed to be in the best of classical theatres” and confuses this “intellectual satisfaction” with a true theatrical experience.

Now, let’s look at that matter of whether the analogy of the law and the Constitution to opera is even valid.  What Scalia’s saying is that the law is either like opera or it’s cacophony.  Is that true?  What if we say that the law is like jazz?  What if we say that each generation of musicians (citizens) plays (understands) the songs (statutes) according to its own musical (societal) standards?  Jazz is a live genre, not dead, as Scalia declares the Constitution—by which he means ossified.  (Did you know that there are churches in which 300-year-old liturgical music is being played as jazz in jazz masses?)  Except that Scalia doesn’t like that belief, is it just as valid a metaphor?  (That’s the definition of a false dichotomy: presenting two options as if they were the only ones when there are really three possibilities or more.)  I say it is, and if the law is like jazz, then it’s a “living document,” the philosophy of most liberals when it comes to our laws and the United States Constitution.  (In The Originalist, Justice Scalia just declares that this position “is  obvious.  Andwrong!”  That’s also not an argument.  It’s just an assertion.) 

Strand, however, sets up his disputants so that Scalia will nearly always use his position was a Supreme Court justice and a distinguished jurist and legal scholar essentially to cow his young opponent even if his legal arguments are flawed.  (I had a history prof in college who was like that.  He was arguably the most respected member of the university’s faculty, a true eminence grise, complete with a mane of silver hair, and he came to class with years of teaching the same material behind him and a command of all the examples and precedents he needed to defeat any counter argument from an undergrad who didn’t have that at his fingertips and was encountering the issue on the fly in class.  More than once, I sensed that the teacher was doing this, but without the ammunition available couldn’t debate him.  Only after class did I sometimes realize what I could have said to refute some contention the professor made—but then it was too late.  Of course, the prof knew that this would be the outcome—he planned on it—and so does Strand’s Scalia.  By the way, that history class was 50 years ago, and that professor is surely long dead . . . and it still aggravates me!)

There were no reviews I found of the Theater Close-Up performance of The Originalist, but the live Arena performances, which garnered two Helen Hayes nominations (including one for Gero’s performance), were well covered.  (There are also reviews on line of the subsequent tour stops, but even though the cast was largely the same for all those later presentations, I’ll stick to the DC-area reviews because the venue was the same as the one I saw on television.)  The subject matter—or, more precisely, the main character—brought the play to the attention of many publications that probably wouldn’t have covered a theater production ordinarily, including political papers like Roll Call and legal journals; they weren’t all reviews, however.  My survey covers 14 notices from D.C.-area outlets, one New York paper, and a few national journals and websites. 

Let me start with Nelson Pressley’s notice in the Washington Post, which led off with the question: “Is the bulldog conservative justice we see parading up and down the stage in ‘The Originalist’ the Antonin Scalia?  That’s a verdict for the Supreme Court justice’s intimates and close observers to render.”  The Postman continued, however: “Edward Gero’s lively performance at Arena Stage makes an extremely compelling case.”  Cataloguing Gero’s acting characteristics for the portrayal, Pressley declared, “If this is not Scalia to the last degree, in Gero’s exacting hands this is certainly a man in full.”  Calling The Originalist a “daring new play,” the Post reviewer reported, “It takes chutzpah to cross-examine a figure like Scalia on the stage, and Strand doesn’t soft-pedal it.”  Like me, Pressley found Scalia “is more believable than” Cat, who, in “Warren’s performance is fierce and knowledgeable, but this Cat is so intense and so rudely in the conservative lion’s face that you keep expecting Scalia to get rid of her with a roar and a fast fatal swipe.”  He asserted, however, “Arena’s glorious Kogod Cradle hasn’t felt this alive with new writing in a while,” but declared in the end, “Ultimately, there’s Gero” who “lands the laughs, delivers the gravitas and at every turn makes you believe this tantalizing man knows and feels American law down to his very bones.”
 
Even the New York Times covered the production, and Isherwood characterized The Originalist as “essentially a series of debates dressed up in the robes of drama” that “goes to some lengths to suggest that Justice Scalia, despite his scorched-earth dissents and oft-expressed contempt for the views of the liberal wing of the court, does actually possess a heart.”  In the Timesman’s view,

But the meat of the play draws a portrait of the private man in accordance with the public record: rigid in his views, deeply moralistic and unafraid to express his florid contempt for those benighted souls who see things from any perspective other than his own.

Also: He’s funny.

The title character is “portrayed with terrific verve and snappy humor by Edward Gero,” though “it’s sometimes hard to disguise the mechanical nature of Cat’s role.”  The two performances aren’t equal, either: “Poised and feisty as her Cat is, Ms. Warren nevertheless often sounds as if she were reciting speeches or talking points, whereas Mr. Gero makes even the more bluntly hortatory passages seem to flow naturally from the (big) mouth of his character.”  The play, Isherwood said in the end, “serves fundamentally as a primer on Justice Scalia’s years on the court.  Those who have followed the court’s rightward drift . . . will probably learn nothing new.” 

In the Washington City Paper, Chris Klimek, characterizing The Originalist as “John Strand’s smooth, easily digested, genially middlebrow work,” bemoaned “a depressing irony at the center”: “The energetic young woman of color just can’t hang with the cranky old white guy.”  Gero’s portrayal “is a magnificent theatrical recreation of the jurist,” but “Scalia must share the stage, and the foil Strand has given him is more a punching bag tha[n] the ‘sparring partner’ the script protests too much that she is.”  What’s more, Klimek affirmed, Warren “just doesn’t have the moves to carry the interludes when Gero is in the wings.”  (“She’s not bad,” the CP reviewer explained, “but she is badly overmatched.”)  The review-writer’s overall assessment is that “The Originalist is a warm, deeply conventional ‘well-made play’” whose “pleasant-but-slight impression . . . is that of a long episode of The West Wing.”  He concluded that “it’s glib and careful to flatter its audience for being sharp enough to keep up.”

Gary Tischler of The Georgetownercalled The Originalist“a set-up play,” but Gero “dives into the character of Antonin Scalia . . . as if it was a particularly inviting churning ocean.  The actor’s “portrait is full-bodied” while Warren’s has “appealing energy.”  In K Street Magazine, Jordana Merran labeled The Originalist“theater unequivocally of Washington, by Washington, for Washington . . . to borrow President Lincoln’s famous expression” with Antonin Scalia “brilliantly played by” Gero.  His bottom line was that the play is “[s]mart, funny, moving, and profound” and “anyone who’s been in D.C. (or watched its political theatrics) for even the briefest time can find something to love in this production.”

The conservative National Review’s Jonathan Keim declared, “If you are looking to understand the life and times of . . . Antonin Scalia, The Originalist . . . will be of only modest help.”  Keim acknowledged, “The artistic depiction of Justice Scalia reveals some of his achievements and philosophy, but the acting can’t quite make up for the story’s cognitive dissonance.”  He complained, “Although the acting is good, its emotional intensity sometimes seems amped up to balance the dryish legal and political arguments that are the bulk of the dialogue.”  Furthermore, the play “has trouble making up its mind.  Is Gero supposed to be the warm and caring Justice Scalia that his clerks know, or is he, in playwright John Strand’s words, a ‘divisive personality’?” The NR writer found “the instantaneous Hyde-Jekyll transformation . . . abrupt and disorienting rather than illuminating.”  Keim also found, “The Originalistoccasionally manages to eruct an insight,” but “it’s a bit too pop-psych to cause the audience to reflect.”  He even “wonders if Strand really understands originalism.” 

In the Atlantic, Jeffrey Rosen and Garrett Epps, the journal’s Supreme Court correspondents, discussed Strand’s play, which, they determined, “attempts to unpack Scalia’s intellectual commitment to originalism, and the extent to which his personal beliefs have any influence on his interpretation of the law.”  Rosen dubbed the play “entertaining” and added that Gero “offered an eerily convincing physical impersonation of the justice.”  He pronounced “the broad ambition of the show—to dramatize the intellectual, political, and cultural stakes in the battle of ideas at the Supreme Court over how to interpret the Constitution—is entirely worthwhile,” but felt “the play failed to achieve that ambition, because it presented a liberal fantasy of the debate over originalism, rather than presenting both sides in the actual debate over originalism itself.”  “Basically,” Rosen contended, “Strand has pitted a caricature of Scalia, the results-oriented moralist, against a 21st century caricature of William O. Douglas, the romantic liberal activist.”  He also objects that “the partisan premise of the play is obvious from its repeated references to Scalia as a monster.”  In addition, “throughout the show, Strand mischaracterizes Scalia’s opinions so it looks like he’s deciding cases on moral, not constitutional grounds.” 

Epps asserted that “playwright John Strand has not written opera but musical comedy,” and compared The Originalist with My Fair Lady, equating Scalia with Professor Higgins, “a powerful older man,” and Cat to Eliza Doolittle, “a powerless young woman,” whom “he undertakes to raise . . . to his level only to find that she completes his sentimental education.”  (Later, Rosen compared Strands play to Damn Yankees, with Cat as the Faust/Joe Hardy figure and Brad as Lola, the witch sent by Scalia/Satan to keep Cat “on the dark side.”)  Epps then demurred: “But the play is called The Originalist, not My Fair Law Clerk.  It purports to be about a philosophy of judging.  Does this work tell us anything new about that?”  Epps complained that Strand’s Scalia “is smaller than life” and has been “prettied up.”  The Originalist’s Scalia is “a gruff but kindly man”; however, contended Epps, the real justice possessed “an ever-present area of darkness, negativity, rage, and solitude” which Strand “seems determined not to look at.”

I alluded to the existence of  some reviews that strongly objected to Strand’s soft portrait of Antonin Scalia, and you’ve seen a few summarized already.  But the strongest of them was Mark Joseph Stern on Slate, the on-line journal.  The headline for his notice was “Scalia Fan Fiction” and the subhead was “The lovable grouch is a lie.”  Stern believed that in The Originalist, “We, the audience is meant to think, would never view Scalia so simplistically [as either a hero or a monster]; we understand that the justice is really a principled conservative, a brilliant and complex man who resists partisan classification.”  The writer went on to elucidate:

If you share that vision of Scalia, you will find The Originalist deeply enjoyable.  If you think the justice is actually a sanctimonious, bigoted bully, you will find The Originalist grating, lionizing, and gallingly condescending.

Stern, who writes on the law and LGBTQ issues, deemed the justice “looks less conservative than Republican” and “a lot more like the Fox News justice.”  The Slate journalist observed, “The Scalia of 1995 could back up his bravado with proven integrity.  The Scalia of 2015 can’t back up his bluster with anything but raw partisanship.”  In Stern’s view, “[T]he justice who struts onto the stage when The Originalist opens . . . is not the man who bitterly spewed his politics from the bench.  He is an idealized Scalia of yesteryear, firm but compassionate, stern but witty, irascible but oddly gentle.”  “The Originalist,” the legal and LGBTQ reporter asserted, “wants us to imagine Scalia as a lovable contrarian and a warmhearted grump whose judicial opinions often lie worlds away from his real-life habits.  There is simply no evidence that this portrayal is accurate.”  Stern also contended that  Strand “asks us to buy into Scalia’s own carefully crafted image as scrupulous originalist.”  On the contrary, the journalist asserted, “This vision of the justice is just plain wrong.  Scalia’s originalism is brazenly opportunistic and obviously influenced by his personal and political views.”  Nonetheless, “None of these problems detracts from the entertainment value of the play, which is always engaging and often very funny,” declared Stern.  “Nor do they distract from Edward Gero’s exuberant, remarkably realistic performance, a boisterous and astonishingly naturalistic feat of acting.”  His final word on the play is:

The Originalist extols Scalia’s ostensible grandeur so breathlessly that, by the finale, it careens toward pure fantasy.  This isn’t just historical fiction; it’s fan fiction, determined to recast Scalia as an unprejudiced legal giant.  Don’t believe a word of it.

Susan Davidson on CurtainUpdubbed the play “engaging theater” with “good dialogue.”  Gero, Davidson felt, “gives a superbly convincing performance,” adding, “The play is his.”  The actor “is so forceful and so convincing in laying out Justice Scalia's positions that even an arch-liberal stops to think and possibly re-assess his/her position on some of the most heated arguments of the last few decades.”  Work, the CU reviewer found, “makes the most of this basically symbolic part” and Warren “is excellent.”  Davidson caviled about a couple of scenes she thought were superfluous (including the riflery scene) and reported that the production is “too long,” but ended saying that it “is well worth seeing.”  On TheaterMania, Barbara Mackay, labeling the Arena presentation “a riveting, world-premiere production,” reported that it’s “far from a record of his legal decisions” and “not a biography,” but is intended “to generate a conversation that examines the distance between two viewpoints.”  “Gero is brilliant as the blunt, aggravating, funny, intense, and fierce Scalia,” affirmed Mackay, “Warren is excellent,” and Work “becom[es] believable as physically and socially dangerous to Cat.” 

MD Theatre Guide’s Heather Hill, characterizing The Originalist as “a very intense and deeply serious drama,” declared that “the flaming show should definitely ignite your interest no matter what side of the aisle you sit on.”  Hill reported that “it definitely struck my funny bone on a number of occasions, and never seemed to take itself overly serious,” confirming, “It is definitely a piece of drama and not a biopic, and I was engrossed by both the story and staging.”  She found, “The show even-handedly explores the person of Scalia” (the very take that so exercised Slate writer Stern), and summed up by asserting:

The Originalist is brilliant, witty, smack full of humour and jokes, relevant to the time and brimful of ideas and questions.  It is definitely a show you don’t want to miss, whether you just like a great piece of drama, want to check out some DC politics in the theatre, or want to go see some excellent acting.

Riley Croghan of DCistreported that “The Originalist, takes advantage of that can’t-look-away fascination, using it to give audiences their own window into the controversial Supreme Court Justice’s inevitably complicated interior life.”  It “starts off more like a premise than a play,” said the reviewer but “soon settles into its rhythm as a work about the pair’s complicated relationship.”  It “is a smart, thrilling trip through Supreme Court history” that “brings a sense of drama to moments that wouldn’t typically be theatrical.”  Croghan felt, “At times, the deck feels stacked during The Originalist,” but concluded that it’s “nothing if not a human portrayal of a larger-than-life figure, almost to a fault.”   

On DC Theatre Scene, Tim Treanor characterized The Originalistas “a play about ideas” in which Strand “gins up such heat as he can.”  The play, however, “is mostly about two contrasting views on how we should govern ourselves.”  Treanor found, “Exposition is done artlessly” and “Strand spends some time on the details of the law but his real subject is details of the heart.”  “The conflict between Cat and Scalia . . . is salted with mischief and joy,” the DCTS reviewer observed.  “If legal and political discourse, tightly drawn and mouthwateringly funny, is not your cup of tea,” suggested Treanor, like me, a fan of Gero, “you might go anyway to see some of the best acting in Washington” embedded in “a good, rigorous production.”  David Sobelsohn on CultureVulture asserted that Strand structured his play “like a boxing match” played on a stage with “virtually no set, and a minimum of props.”  According to Sobelsohn, “Mostly, the concept works.  Occasionally, Smith and Kachman’s bare-bones staging gets too abstract.”  The play, affirmed the review-writer, “is neither a documentary nor a law lesson but more a portrayal of the effect of establishing personal connection between ideological opponents.”  “Anyone who has seen Scalia in action will marvel at Gero’s portrayal,” declared Sobelsohn, but “neither Warren’s Cat nor Harlan Work’s Brad matches the credibility and power of Gero’s Scalia.”  In the final analysis, though, when the law clerk raises the issue of the justice’s health and possible retirement, “one can’t help wondering,” the CV writer pondered, “if Strand has created a liberal’s idealization of Antonin Scalia, mixed with wishful thinking.”


'A Doll’s House, Part 2'

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Of all the non-musical plays on Broadway this season, the one that seemed to have gotten the most hype, including buzz surrounding its eight Tony Award nominations, was Lucas Hnath’s Ibsen sequel, A Doll’s House, Part 2.  This prompted Diana, my frequent theater companion, to want to see it.  Because of reports that plays weren’t doing very well at the box office this season—several had already announced early closing dates off disappointing results at the Tonys—we talked about going up to the TKTS booth to try to score seats.  This became more imperative once the Times announced that Laurie Metcalf, the Best Actress Tony-winner for the show, would be leaving it on 23 July.  So Friday night, 14 July, after passing on our original idea of going on Thursday because of the hot, steamy, and stormy weather prediction, we met at Duffy Square at 6 p.m. and got excellent half-price tickets for the John Golden.  We had a nice dinner at Marseilles on 9th Avenue (good food, but very loud—and we forgot it was Bastille Day, so it was also crowded), then walked back over to 8th and 45th for the 8 o’clock performance.  

(There was a really long line that stretched all the way to 8th Avenue, but I didn’t believe it was for DH2: the crowd was wrong—too young and diverse—and, as I said, plays aren’t drawing this season by all reports.  It turned out not to be for the Ibsen sequel, but I never confirmed what the people were lined up for.  The theater next to the Golden, the Bernard B. Jacobs, is showing Bandstand, which didn’t get very good reviews and was nominated for only three Tonys (winning only one), so I didn’t figure that’s where the crowd was heading.  But the next house east, the Gerald Schoenfeld Theatre, is playing Come From Away, nominated for seven Tonys, including best musical, and winning for best direction of a musical.  It’s gotten a lot of hype and is family-friendly, so I’m guessing it’s attracting a long line of theatergoers.  That’s my story anyway.)

Henrik Ibsen’s A Doll House famously ends with Nora leaving her husband and children so as to find herself, rather than be defined by her roles as a wife and mother (as well as another reason that doesn’t enter into the sequel—but which I’ll discuss in a bit).  When she slammed the door to the “doll house” and her “doll life,” many theatergoers in 1879 (and even later) were incensed by the blunt way it questions the conventional roles of men and women in the male-dominated society of 19th-century Norway (and much of the rest of the world as well), and the play caused a flash flood of controversy.  (There were riots when the play was published in Copenhagen, where it also premièred soon after.)  A Doll’s House, Part 2 begins with a knock at that famed door: Nora (Laurie Metcalf – Tony; 2017 Drama Desk Award nominee for Outstanding Actress in a Play) has returned after 15 years of absence and silence.

Anne Marie (Jayne Houdyshell – 2017 Tony nominee for Best Performance by an Actress in a Featured Role in a Play; 2017 Drama Desk Award nominee for Outstanding Featured Actress in a Play), former nursemaid to Nora’s now-adult children, answers the door and is stunned by the person she sees.  Nora playfully asks Anne Marie to guess where she might have been for the past decade and a half.  The former nanny says that everyone thought she’d died—or worse, become a prostitute or, perhaps worse still, an actress.  (What became of Nora after slamming that door in 1879 has been imagined before.  Larry Grossman and the book-and-lyrics team of Betty Comden and Adolph Green wrote a musical sequel in 1982 called A Doll’s Life which lasted five performances on Broadway under Harold Prince’s direction.)  Anne Marie guesses from Nora’s attire that her old mistress has fared well, but can’t imagine how she could have managed the harsh realities of a woman alone in society.  Nora explains that she’s become a successful author, but under a pen name, publishing divisive books that argue against the institution of marriage. 

A prominent judge whose wife left him after reading one of Nora’s books has learned who the writer is, however, and that she’s been living as a single woman while in fact still being married to Torvald, a situation that’s improper, and in some cases criminal, in Norway at the time.  Nora discovers that Torvald never filed their divorce papers as he had promised when she left and the judge now threatens to expose her and destroy her new independent life.  Nora’s come back to get her husband to sign the divorce papers—only a man can do so at will; a woman has to prove some kind of mistreatment or misbehavior—and Nora asks Anne Marie for help finding a way to solve her problem if Torvald doesn’t agree.  They are interrupted when Torvald (Chris Cooper – 2017 Tony nominee for Best Performance by an Actor in a Leading Role in a Play) arrives unexpectedly to collect some papers he forgot that morning.  He’s stunned when he sees who is sitting in his front room and he sends Anne Marie away so he can talk with his long-missing wife.  He refuses to file  the divorce papers because, among other excuses, he’s allowed everyone to believe Nora had died and that he’d been a grieving widower.  To admit now that he’d been lying for 15 years would leave him open to public ridicule and opprobrium, costing him his social standing and, likely, his job at the bank.

It’s clear Nora will have to solve her own problem, and Anne Marie tells her the best way to find a solution is to get in touch with her daughter, Emmy.  Nora has avoided recontacting her children, feeling they’re better off not knowing she’d come back into their lives, but the old nanny insists it’s the only way she can get what she has come for.  Emmy (Condola Rashad – 2017 Tony nominee for Best Performance by an Actress in a Featured Role in a Play), a small child when her mother left and doesn’t really have any memories of her, arrives and makes several suggestions for solving Nora’s dilemma—including capitalizing on the general belief that she’s dead: Emmy volunteers to surreptitiously file a forged death certificate to make her death “official.”  She’ll even fill it out and sign it.  Nora, sensibly refuses Emmy’s offer.  But when Torvald returns, badly beaten by a stranger on the street, he tells Nora that he had second thoughts and filed the divorce documents; he hands her a copy of the papers.  Surprisingly, Nora rejects Torvald’s gesture and tears up the document and declares that she’ll deal with the judge’s threat herself.  She gathers her belongings and once again, leave the Helmer house.

Hnath uses sparse but charged and often anachronistic dialogue in order to comment (says the promos of South Coast Rep) on modern marriage and relationships, distilling the story to its central characters (the two Helmer sons are merely mentioned, and, Dr. Rank having died at the end of DH1, Nils Krogstad, Christina Linden, and maid Ellen, are not part of DH2) and setting up a chain of highly fraught two-character confrontations.  In each one, Nora gets an earful of what her decision back a decade-and-a-half has visited upon each of those left behind.  Each character has her or his say about her decision and what she can or should do about her current dilemma.  The play’s intended to be a stylized exploration of the power conflicts in marriage, using 19th-century Norway as a metaphor for the modern West, and the complications that come with navigating entrenched resentments.  

Hnath, 37, was born in Orlando, Florida, but moved to New York City in 1997 to study pre-med.  He switched to dramatic writing at Tisch School of the Arts’ Department of Dramatic Writing at New York University, earning a Bachelor of Fine Arts in 2001, and a Master of Fine Arts in 2002.  A member of the Ensemble Studio Theatre, he’s been a resident playwright at New Dramatists since 2011 and teaches dramatic writing at NYU.

I don’t know Hnath’s work at all; A Doll’s House, Part 2I the first of his works of which I’d even heard.  In American Theatre, Diep Tran, an arts journalist and associate editor at AT, asserts that “Hnath aims to disorient his audience so they are induced to think hard about the work they just saw, even after they’re left the theatre.”  DH2 suggests there’s some truth to that statement.  Hnath explains, “I’m interested in unresolved chords because of what they do to the head afterward.”  His influences include Richard Foreman, the Wooster Group, and Caryl Churchill . . . and Disney—“for inspiring his love of the artificial and fabricated”: “I love good gimmick,” the playwright grins.  (He grew up seven minutes away from Walt Disney World.  One of his plays is named for the famous animator.)  In an expression that could come from Bertolt Brecht (whom the dramatist doesn’t name as an influence), Hnath says that in his plays, “the sound of thinking should be louder than the sound of emotion.  I want the audience to engage with the thinking, with the reasoning.” 

Hnath’s play Red Speedo, a play about the conflict between Olympic hopes and ethically challenged word of commerce, was presented Off-Broadway at the New York Theatre Workshop in 2016 and won the OBIE Award for Playwriting and for the performance of cast member Lucas Caleb Rooney.  Other plays include Hillary and Clinton, The Christians, A Public Reading of an Unproduced Screenplay About the Death of Walt Disney, Isaac’s Eye, and Death Tax, produced by such companies as Ensemble Studio Theatre, New York Theatre Workshop, Playwrights Horizons, Soho Repertory Theatre, Actors Theatre of Louisville (Humana Festival of New Plays), Los Angeles’ Mark Taper Forum, and London’s Royal Court, garnering Hnath acclaim and several awards and prizes for his writing.

A Doll’s House, Part 2 was commissioned by South Coast Repertory in Costa Mesa, California, where it was workshopped (with actors who gave Hnath input).  Hnath says, however, that “for a while” he’d wanted “to write a sequel to ‘A Doll’s House’” and began working on a script in 2014.  The playwright did research into the divorce laws of 19th-century Norway and read books on Ibsen and marriage.  He even contacted feminist scholars, some of whose names are listed in the program as “Advisors to Mr. Hnath.” 

Directed at SCR by Shelley Butler, the play ran in April 2017.  DH2 opened on Broadway with a different cast on 27 April 2017 after previews which began on 30 March 2017 at the John Golden Theatre (the productions overlapped, probably to get DH2on Broadway in time for Tony eligibility); it’s currently scheduled to close on 7 January 2018.  (The production has already had one extension from 23 July, and there will be several cast changes at that date: Metcalf, Cooper, and Rashad will be leaving the show, to be replaced by Julie White, Stephen McKinley Henderson, and Erin Wilhelmi, respectively)  The New York production is Hnath’s Broadway debut.

DH2, which runs an intermissionless hour-and-twenty minutes (the listing says 1½ hours, but it’s shorter than that), was pretty packed anyway, even though there wasn’t any line outside.  The audience was also very vocal—lots of big laughs.  Nonetheless, both Diana and I didn’t think the play (or the performances) lived up to the hype.  Neither of us could figure out why Lucas Hnath even wrote it; there didn’t seem to be any point aside from messing with a classic.  (The tech director in the theater program where I got my MFA called this kind of production—spotlighting some attention-grabbing gambit that has no justification other than to show that you thought it up—“Hamlet on roller-skates.”)

I have a problem with “sequels” of existing material to start with—it always seems lazy and unimaginative, and then the writer’s stuck with pre-existing conditions (if you’ll pardon the use of the phrase just now) that she or he either has to twist and manipulate to make them accommodate her or his “new” ideas, or ignore completely so they don’t interfere with the new plot or theme.  Then, if the original piece was successful—and we can pretty much agree that Ibsen’s DH fulfills that criterion—it probably pretty much says all that needs to be said on the subject.  In that case, why not write a new original play?  Unless, of course, you can’t—you’re not imaginative enough to come up with your own idea, like an art copyist or forger who can’t paint something original.  

So, that’s my prejudice going in.  And, sure enough, Hnath does ignore an (important, I believe) aspect of DH1 in order to make his play go.  (I won’t say ‘work’ because I don’t believe it does.)  In DH2, Nora has left Torvald and her children 15 years earlier solely because she feels trapped in her marriage (which Nora 2.0 says is always a snare for women, especially in a society that loads the deck against them anyway).  She left so that she could become an independent woman and live her life on her own terms, not as a reflection or appendage of her husband (or father, or the men who lead the community, like a pastor).  That makes her a selfish woman; her motives were entirely about her and her ego.

But in DH1, Nora 1.0 leaves not so much—or at least not only—because she wants to be independent.  In fact, in Ibsen’s play, she doesn’t mention that as a reason, though she does say that her marriage to Torvald is demeaning and false.  The reason Nora leaves her home—and, most importantly, why she leaves her children behind—has to do with something people, including Ibsen, actually believed in the mid-19th century; it was considered a scientific fact, and it’s all through A Doll House (and it’s in The Master Builder and, especially, Ghosts).  Nora believes that her crime (forging the loan document that precipitates the plot of Doll House) is a sign of moral corruption and that, first, moral corruption will have a physical manifestation (which is why Rank is dying of a spinal disease—because he lived a dissolute life as a young man) and, more important, that that condition will be passed on to the corrupt person’s children (which is why Oswald Alving in Ghosts has inherited his father’s syphilis—even though we know today a child can’t inherit syphilis from a father).  So, in Ibsen, Nora doesn’t leave for selfish reasons, but altruistic ones: she’s afraid if she stays, she’ll infect her children with her condition—so she has to leave the house and leave them behind to save them.  (She says to Anne Marie, among other instances, that the children will be better off without her.  I talk about much of this is my report on DH1 in “TFANA’s Scandinavian Rep,” 13 June 2016.)

In order to make DH2 happen, Hnath can’t bring any of this up.  Besides cluttering up the simple plot (which he then proceeds to complicate with add-ons contributed by each character to make Nora’s contrived problem insoluble), it would make Nora too noble for his purposes.  (I suspect it would also be too hard to explain and justify to a 21st-century audience without a lot of historical exposition.  Ibsen had Rank, Christina, and Krogstad as test subjects and models of this moral-corruption theory—which in 1879 was common belief anyway—and those characters don’t exist in DH2.  Although, Nora and Torvald’s daughter, Emmy, comes up with a solution to Nora’s dilemma which would require the daughter to forge an official document, repeating her mother’s DH1 crime.)  Aside from a kind of dramaturgical dishonesty, this omission makes Hnath’s play one-dimensional (which DH1 decidedly isn’t).  

In the end, A Doll’s House, Part 2 isn’t satisfying dramatically—and I haven’t even mentioned Sam Gold’s directorial idiosyncrasies (which fortunately don’t rise, or fall, to the level of his Glass MenagerieGott sei Dank—see my blog report of 8 April).  I also haven’t commented on the affected acting exhibited, especially by Metcalf, which I assume was also at Gold’s behest and guidance.  (The language in DH2 is not only contemporary to the 21st century, but it’s fairly vulgar—lots of F-bombs.  I wonder if Nora and and Anne Marie in the 1890’s would even know the words they use.  (The play is set 15 years after Nora walked out, making it around 1894.)  In contrast to the acting style and language, the costumes are late-19th-century; the set is chronologically ambiguous since there’s almost no furniture in the room—just a small table (on which sits a modern box of tissues!) and 2 pairs of chairs which looked like mid-20th-century “Dansk Design” Scandinavian modern.  (The program doesn’t specify a date for the setting, but the dialogue refers several times to the 15 years since Nora left.)

Continuing from the brief sketch of the set above, scenic designer Miriam Buether devised the most spartan of stage environments since director Gold’s almost-bare Glass Menagerie set.  A minimalist take on the traditional box set, the Helmer apartment has three egg-shell colored wall with elaborate moldings giving it a vaguely 18th-century look, accented with only huge (about 10 feet tall), brown double doors (yes, that door—the door whose slam was heard round the world).  There are no decorations whatsoever on the walls, and the furniture, as I noted, is sparse and anachronistic.  There’s also one large potted plant next to the doors, and all of these set pieces are against the walls so that the whole center of the stage is empty—except when the characters move the chairs in now and then. 

At  preset—there’s no front drape currently in use at the Golden—an immense lighted sign greets the arriving audience, lighted yellow letters spelling out “A DOLL’S HOUSE PART 2” hanging from the flyspace—just in case someone wandered in looking for some other show, I guess.  As the play progresses and each character gets a turn in the spotlight with Nora, large projected signs with his or her name are cast onto one of the blank set walls, explaining why they’re so white . . . and blank—all for the sake of four effects of a few seconds each.  Now, there’s a design coup!  (The lights were designed by Jennifer Tipton, a 2017 Tony nominee for Best Lighting Design of a Play, and the projection design was from Peter Nigrini.)  David Zinn’s costumes (he’s a 2017 nominee for Best Costume Design of a Play for the Tonys), as I indicated, are perfectly period-appropriate for the 1890s—though Houdyshell wears a cap that I love: it makes Anne Marie look like something from a Dutch Masters’ painting from a couple of centuries earlier.  (The production’s hair and makeup were designed by Luc Verschueren and Campbell Young Associates.)

I don’t usually have much to say about the music a production uses during scene changes or as the audience settles into its seats, but I have a few word this time.  Leon Rothenberg’s sound design includes preset music that didn’t seem to have any relation to the play or its themes.  Not only is it rock ’n’ roll, but it’s loud and insistent; in fact, it seemed to increase in volume as curtain time approached.  Now, I’m from the rock generation, so rock ’n’ roll music doesn’t bother me in principle, but Diana never misses a chance to inform me that she dislikes that music so this exercised her from the moment we walked into the Golden Theatre auditorium.  It may even have increased her displeasure at the performance as a whole—or, at least, set her up for disappointment.  I have no idea, though, what the purpose of this anachronistic music or the degree to which it was amped up is with respect to the show.  I have to assume that Rothenberg didn’t make these decisions in his own, any more than Buether came up with the scenic design without input from Gold, so I put much of the responsibility for this choice on the director.

Gold’s directing, as I’ve hinted, is in line with what I’ve come to expect of him: pared down, minimally evocative of period or milieu, focused on the actors and the acting.  This apparently lines up as well with Hnath’s dramaturgy.  I’ve seen three previous productions of Gold’s, including one Encores! concert presentation (The Cradle Will Rock, report posted on 1 August 2013; the others were Annie Baker’s John, 1 September 2015, and The Glass Menagerie, 8 April 2017).  (Guest blogger Kirk Woodward reported on a Gold production of Look Back in Anger on 28 February 2012.)  John, of which I had other complaints, as an outlier: a generally conventional staging on a set that was so far from minimalist that it was positively cluttered.  Even the Encores! Cradle, however, was more sparsely staged than usual for that stripped-down series.  The granddaddy of Gold productions, though, was the recent Tennessee Williams classic, The Glass Menagerie.  Unlike that reinterpretation, Gold didn’t violate the text of Hnath’s play along with his revisionist setting.  Of course, I don’t know how much the director influenced the playwright with regard to revisions during the rehearsals.  (According to the few reviews of the SCR mounting I skimmed, there seem to have been some design changes, at least—the entire production team was different in California; I can’t tell about text alterations.)

I hinted earlier that the acting in A Doll’s House, Part 2 is “affected.”  I don’t mean to suggest that it’s some form of “eccentric” acting, something highly stylized and choreographed.  But the actors, especially Metcalf, moved and posed in ways that called to mind 20th-  and 21st-century people more than women and men from the 1890s.  Now, Gold and Hnath’s intention clearly isn’t to update Ibsen’s play—at least not entirely—since they made a stab a dressing the characters in period-invoking clothes.  From what I’ve learned of Hnath’s playwriting, he mixes contemporary elements with period or regional ones because he wants to conflate the past and the present so that the audience thinks about both at the same time.  Some of Hnath’s language isn’t out of place for the play’s period—which makes the anachronistic expressions all the more noticeable. 

For the same reason, the modern movements and gestures of the actors jar and call attention to themselves.  This goes as well for the frequency with which actors, again particularly Metcalf, come down to the edge of the stage to deliver speeches.  They’re not addressing the audience—their focus is somewhere on the back wall of the house and the speech is more like old-fashioned soliloquies—so neither Diana nor I could see what this gambit was about.  Is it Gold’s intention to  make these actions self-referential, to shine a spotlight on his own directing?  Is it just the director’s ego—that Hamlet-on-roller-skates impetus?  (If this is so, I wonder how Hnath feels about his collaborator’s efforts.)

As Torvald, Chris Cooper is pretty much wasted in this production.  This isn’t the actor’s fault, and not so much Gold’s, either, as Hnath has written Nora’s estranged husband as a sort of human backboard: he’s there for Nora to knock forehands against and to send them back just as hard.  His decision to acquiesce to Nora’s request in the end is almost a dues ex machina and seems like a playwright’s decision so he can end a play which would otherwise go round and round endlessly.  Cooper does well enough with the assignment, but he can’t make this Torvald an interesting or engaging figure.  (To be fair, Ibsen’s Torvald isn’t all that sparkling a role, either—but we’re not talking about that Torvald.)  In the vicinity of Metcalf’s Nora and Houdyshell’s Anne Marie, he can’t help but shrink in stage stature—which is ironic considering how important he is in all their lives. 

Houdyshell’s former nanny is doughty and commanding in her own way—a servant who knows all the secrets and all the hot buttons.  I couldn’t tell if it’s the actress or the character who was uncomfortable with Hnath’s obscenities, but it seemed odd coming out of her mouth.  (Not a problem with Metcalf’s Nora, except for the matter of its anachronism.)  She raised Nora, then her children, and now she looks after Torvald, alone in the house.  No wonder Nora comes to her for help—even if she can’t provide it.  (That’s not terribly surprising: Hnath devised a problem for Nora that has no solution.  It’s part of his dramaturgy and he fulfills his mission here.)  Houdyshell’s Anne Marie is a sort of an early-21st-century vision of a late-19th-century servant in the mold of the mid-20th-century housekeeper Hazel played by Shirley Booth on TV—the one that keeps everything spinning in the right direction and everyone on the right path.

Daughter Emmy is only slightly more integral to the set-up than Torvald, and Condola Rashad (daughter of actress Phylicia Rashad) makes the most of the role.  She has the irrepressibility of a teenager and the imagination of her mother, the writer (though Emmy says she seldom reads).  Her outlandish plan to solve her mother’s problem has all the hallmarks of an adolescence who hasn’t developed impulse control yet.  (Emmy, the youngest Helmer child, would, in fact, probably still be a teen.  Rashad is actually 30, so there’s little doubt this is acting.)  If anything, she’s too much a modern teenager—but that would be Hnath’s and Gold’s plan, I’m sure.

That brings us to Laurie Metcalf and Nora.  Metcalf’s performance is the showcase for Hnath’s and Gold’s theatrical styles, which largely seem to come together in A Doll’s House, Part 2.  She’s a mix of contemporary womanhood and 19th-century proto-feminism. I can’t say she made it work for me, but Metcalf concocts a blend of the period-appropriate and the anachronistic that almost seems natural.  Perhaps blend is the wrong image—it’s more like a mosaic or a patchwork quilt: the elements remain discrete but form an integrated picture.  Metcalf’s Nora exists in two universes at the same time: ours and Hnath’s and Gold’s vision of Ibsen’s—but the modern one dominated.  It wasn’t a thoroughly satisfying performance for me (or Diana, from her reaction), but it was an accomplishment as an actor.

Ninety percent of Show-Score’s 59 published reviews (as of 17 July) were positive, leaving 7% mixed notices and 3% negative.  The average score on the site was 83 with a high score of 100 (Front Row Center), followed by one 98 and six 95’s (including Time Out New York); the lowest rating was a single 30 (Wall Street Journal), backed by a single 45--the site’s only two negative notices.  My review round-up will cover 27 publications.

In the U.S. edition of the Financial Times, Max McGuinness declared that “A Doll’s House, Part 2 doesn’t have anything particularly original to say on the subject” of “[l]ove and marriage [as] a casualty-strewn battlefield.”  (The FT reviewer added, “That old controversy acquires contemporary resonance thanks to the profanity-strewn American vernacular.”)  “A puckish Laurie Metcalf invests an opening tirade on this theme with plenty of abrasive charm while Jayne Houdyshell offers barbed rejoinders as the long-suffering maid Anne Marie,” acknowledged McGuinness, but the play “soon runs out of ideas after the rhetorical fireworks of Nora and Anne Marie’s initial exchanges.”  Cooper’s “ponderous Torvald . . . is tepid” and Rashad’s Emmy “gets plenty of laughs” though her “dialogue sounds overwritten.”  The review-writer also complained about Gold’s “decontextualised staging, which blends period costumes with a stripped-down, nondescript set resembling a business hotel or conference centre.”  McGuinness’s main objection, however, was that the “sense of speechifying artifice frequently resurfaces throughout Hnath’s play, which fails to replicate Ibsen’s talent for integrating ideas and exposition.”  He warned that Hnath has “cannily preserved” Ibsen’s “most famous title, thereby appealing to theatregoers who might not usually be drawn to a piece of new writing.” 

Alexis Soloski of the U.S. edition of the Guardian characterized DH2 as “less a conventional sequel than a thought experiment,” adding, “Luckily, Hnath . . . is no mean thinker.”  Soloski continued, “Provocatively, the play functions as both homage and riposte, casting a critical eye on Nora’s choices and trying to wrestle with their consequences.”  Suggesting that the play’s description might “make the play sound rather dry and intellectual,” the Guardian reviewer asserted, “It isn’t.  Hnath writes fast, vibrant dialogue—much of it in a salty, modern vernacular—and while Gold inserts a few postmodern touches, he mostly pushes the actors onstage and has them talk things over with hustle and vigor.”  Soloski dubbed the cast “excellent, particularly Metcalf,” adding special praise for her iniial entrance, “a gripping concatenation of anticipation, anxiety, pleasure, nostalgia, and probably some other things, too.”  Metcalf “nearly makes you forget than the play succeeds far better as a vivid and playful philosophical exercise than as a character-driven drama,” she affirmed, observing, though, that “Ibsen managed both, but that’s a high bar.”  Soloski quipped that “most audience nails will go unbitten,” but concluded, “This shouldn’t put ticket buyers off.  The play’s sophisticated arguments about what we owe to ourselves and to each other, about how liberation can become illiberal are welcome mat enough.”  Her final recommendation?  “Step in.”

In the New York Times, Ben Brantley, dubbing A Doll’s House, Part 2 a “smart, funny and utterly engrossing new play,” declared that Hnath’s “audaciously titled” work “features a magnificent Laurie Metcalf leading one of the best casts in town.”  The Timesman reported that Metcalf’s performance is “exquisitely poised between high comedy and visceral angst” and Houdyshell is “fabulous as usual.”  Far from being “just a bright quick-sketch concept” or “hubristic project with the humility and avidity of an engaged Everyreader,” DH2“gives vibrant theatrical life to the conversations that many of us had after first reading or seeing its prototype.”  Advising that Hnath’s post-modernities “may sound too wise guy for words,” Brantley assured us that the playwright “has a deft hand for combining incongruous elements to illuminating ends.”  What the Times reviewer asserted Hnath has written isn’t “a feminist play.  Or an anti-feminist play”—it’s “an endlessly open debate.  Which for the record never feels like a debate.”  In Gold’s “fine, sensitive production” with “the emotional commitment of the cast,” the “unexpectedly rich sequel” depicts a cast of characters, each of whom “is very much a living individual—a solipsist, as we all are, with his or her own firm and self-serving view of things.”

Terry Teachout started his review of A Doll’s House, Part 2 in the Wall Street Journal by stating: “Hugh Kenner defined conceptual art as that which, once described, need not be experienced.  Lucas Hnath’s ‘A Doll’s House, Part 2’ comes perilously close to filling that bill.”  He described the production as “90 melodramatic minutes” which Gold has directed “with ostentatious austerity.”  I generally dislike quoting a review a length, but in this instance Teachout (whose notice received Show-Score’s lowest rating) lays out his whole argument in a couple of paragraphs:

“A Doll’s House, Part 2” is an exercise in what I call the theater of concurrence, whose practitioners assume that their audiences already agree with them about everything.  The success of such plays is contingent on the exactitude with which they tell their viewers what they want to hear.  To be sure, Mr. Hnath flirts with ambiguity and crams his script with attempts at ironic comedy, all of it tiresomely facetious (Nora’s aging ex-housekeeper, played by Jayne Houdyshell, says “shit” and “f—” even though it’s 1894).  Nevertheless, we are never allowed to seriously doubt that Nora was right to abandon her family for the sake of her own happiness.  The result is a poorly crafted play—I can’t remember when I last sat through a lumpier exposition—that is not a risky challenge to established belief but a collective celebration of an article of firmly settled faith.  “A Doll’s House, Part 2” is tensionless: We know going in what we’re supposed to think of Nora, and we know we won’t be asked to change our minds about her.  That’s why it’s being performed on Broadway by Ms. Metcalf, Mr. Cooper, Ms. Houdyshell and Condola Rashad instead of in a black-box theater by nobody in particular.

Teachout also has complaints about the Ibsen original which impact his view of DH2:

Incidentally, when did you last see “A Doll’s House, Part 1”?  It hasn’t played Broadway for 20 years, and there’s a reason for that, which is that it’s a bomb that’s already gone off, a moldering landmark whose time has come and gone.  We live with its consequences—we know them well—but the play itself is a turgid piece of bourgeois-baiting that is now of purely antiquarian interest.  As the saying goes, it’s history.  This matters because “A Doll’s House, Part 2” is a sequel, one that makes sense on its own but is still vampirishly dependent on Ibsen’s play for its dramatic effect.  If you’ve never heard Nora slam that famous door, then you won’t hear its metaphorical echo in Mr. Hnath’s play.  All that he offers in its place is the droning therapy-speak of a writer who doesn’t know what to do with words other than line them up in a row: “Once I could hear my voice, I could think of things that I wanted that had nothing to do with what anyone else wanted.”

(I should remark here that, as ROTters know—and as I noted earlier—I have seen a recent revival of DH1: at Theatre for a New Audience in June 2016.  I don’t share his disparagement of the play.)  Theatergoers who attended A Doll’s House, Part 2, the WSJ reviewer asserted, “got their money’s worth,” saving lavish praise for Cooper’s work.  He compared Hnath’s play, however, with the current musical Waitress, observing that DH2“is the ‘serious’ counterpart of ‘Waitress,’ which preaches pretty much the same sermon, only with songs and dances added.”  Teachout’s final word on the play: “Yes, ‘Waitress’ is as thuddingly predictable as ‘A Doll’s House, Part 2,’ but at least you can tap your foot to it.”

In the Daily News, Joe Dziemianowicz labeled DH2 a “compact and provocative comedy” which “pick’s up” after Ibsen’s original “[w]hether or not you think the story needed to continue.”  He asserted that the “fast-[p]aced” production, “which plays Nora’s situation very much as comedy,” is Hnath’s “best work to date.”  The characters each raise “serious subjects” which “aren’t new but presented in intriguing ways.”  In Linda Winer’s “Bottom Line” in Long Island’s Newsday, she dubbed the play a “[d]azzling, droll sequel to Ibsen’s ‘Doll’s House’” and pronounced it “a psychologically serious, deliciously amusing tragicomedy” which ended the current Broadway season “with dazzling theatrical fireworks.”  The production is  “surprisingly breezy” in Gold’s “stark, audacious, daringly acted” staging.  Praising the cast for “trenchant” performances, Winer also touted Hnath’s “twisty, devious plot.” 

For New York, Jesse Green (in his last review for the magazine), labeled DH2 a “thrilling imaginary sequel” to Ibsen’s original, “at its core a public forum on questions of marriage that still bedevil us.”  Green assured us, “Though he is deeply interested in argument . . . Hnath provides enough ingenious structure to allow A Doll’s House, Part 2 to function quite smoothly as an often hilarious puzzle drama.”  Complimenting the whole cast, Green praised Metcalf and Houdyshell especially.  Further, he argued, “Hnath is not using the preexisting characters and their backstory (let alone the real woman — a friend — on whom Ibsen based the tale) as ways of avoiding having to create something original; rather, they are springboards to something very new indeed.”  In the Village Voice, Michael Feingold asserted that the play’s “deadpan title announces both Hnath’s serious intent and his flat-affect postmodern comic sense.”  Feingold, however, confirmed, “There will be no fancy writing here, and no self-consciously spoofy striving for laughs. . . .  Hnath also eschews any updating.”  The Voicereviewer found the script “both powerfully dense and elegantly sparse.  Ideas seem to shoot off in all directions.”

Dubbing the play “invigorating,” the New Yorker’s Hilton Als described A Doll’s House, Part 2 as “an irresponsible act—a kind of naughty imposition on a classic, which, in addition to investing Ibsen’s signature play with the humor that the nineteenth-century artist lacked, raises a number of questions.”  Als affirmed, “To go from dreaming about Nora’s life to writing it required a leap of faith—an author’s faith in his own imagination—and that’s the kind of energy that jumps out at you from Hnath’s play.”  It’s “a kind of metafiction,” the New Yorker writer asserted.  “‘A Doll’s House, Part 2’ is a play about a play, and about men looking at women—though not condescendingly, or with anything approaching lust and, thus, the idea of possession.”  Als praises the women in the cast, but laments that “Cooper’s passive-aggressive energy, sublime on film, gets swallowed up by the powerful actresses around him.” 

In Time Out New York, Adam Feldman described DH2 as “lucid and absorbing” and a “taut sequel” which “is about airing things out.”  The new play is “[m]odern in its language, mordant in its humor and suspenseful in its plotting,” continued the man from TONY and Gold’s “exemplary direction keeps you hanging on each turn of argument and twist of knife.”  He concluded, “Everything about the production works. It’s a slam dunk.”  Maya Stanton of Entertainment Weekly observed, “You wouldn’t think that a continuation of Henrik Ibsen’s A Doll’s House . . . would be funny, but humor abounds in playwright Lucas Hnath’s creative sequel.”  Gold’s direction has “a natural quality” and “the actors toss off their lines with a modern familiarity and nonchalance that belies the hard work behind such a comfort level.”  Calling the play “[l]iterary fanfic of the highest caliber,” Stanton asserted that the play “is an irreverent yet respectful take on the source material.”  She objected that the script “may rely a little heavily on wink-wink, nod-nod references to the future that have yet to be realized,” but “it becomes clear that this is not your grandmother’s Ibsen.” 

The Hollywood Reporter’s David Rooney dubbed DH2 a “spry deconstruction” and a “terrific new play,” reporting that Nora 2.0’s entrance “bristles with tension, provocation and unexpected subversive humor.”  Hnath’s “pithy sequel,” his “audacious Broadway debut,” “delivers explosive laughs while also posing thoughtful questions about marriage, gender inequality and human rights that reverberate across the almost 140 years.”  Gold has staged the “taut, 90-minute” one-act play “with stylish austerity and not an ounce of flab.”  It’s “as much an ingenious elaboration and deconstruction of A Doll's House as a sequel, and it stands perfectly well on its own.”  The “series of two-character exchanges,” Rooney affirmed, “have the energy of a vigorous squash match.”  The playwright, said the HR reviewer, “shows a superb knack for balancing humor—from the droll to the uproarious—with serious issues.”  The writer’s “lightness of touch . . . carries through”  to the performances and the director’s “zesty staging.”  In Variety, Marilyn Stasio called Nora’s return a “dramatic parlor trick” and observed, “Despite the modern idiom that Hnath slings around with gleeful humor, it’s amazing how women’s lives haven’t changed.”  Stasio asserted that DH2 “isn’t really a play, but a very funny and quite biting manifesto” and expressed “hope . . . that Hnath will put Nora’s futuristic views into some dramatic context.”  Though she had praise for all the cast, the Variety review-writer declared, “Metcalf is amazing.” 

On WNBC, the network-owned television outlet in New York City, Robert Kahn felt that Hnath “ mining that pain for comic gold in a star-studded sequel (of sorts)” to Ibsen’s A Doll House.  He reported that “Hnath’s dialogue is full of sudden eruptions of profanity” and characterized Gold’s staging as “minimal and trendy.”  Roma Torre, labeling DH2 “a neat little play” on NY1, the news channel for Spectrum cable TV, reported that the “compact 4 character drama offers no easy answers in a superb production that asks a lot of provocative questions.”  Torre believed that “Hnath’s stylized take on the Ibsen classic brings the institution of marriage into sharp focus,” but warned, “Don’t expect any judgments here as this very smart 90 minute play only seems interested in opening the door wide to your own interpretation.”  WNYC’s Jennifer Vanasco pronounced Hnath’s “splendid” play “deeply satisfying (and very funny).”  The characters argue about marriage, but, Vanasco reported, “in Hnath and director Sam Gold’s telling, none of them are straw men (or women).” 

On Theater Pizzazz, Sandi Durell pronounced A Doll’s House, Part 2 a “smarty pants sequel” and said that Hnath “thinks he has the answers.”  The dialogue is “sharp and intelligent” and Gold “brings it to sizzling life.”  Durell declared that Metcalf “is thrilling to watch and listen to.”  TheaterScene.com’s Ron Cohen, calling DH2“boldly written” and “forthrightly entitled,” asserted that it “gives audiences something to celebrate.”  Hnath’s “elegantly provocative script” receives “an immaculate production” from Gold in the playwright’s “auspicious” Broadway début.  With praise for each cast member, the TP reviewer asserted, “A Doll’s House, Part 2 revivifies the old-timey concept of a play of ideas.”  Samuel L. Leiter, on his blog, Theatre’s Leiter Side, states that the play “is always entertaining, frequently funny, and quite thoughtful.”  Then he added that “it’s also often unconvincing.”  By way of explanation, Leiter continued that “it’s occasionally hoist by its own cleverness” and gives “the impression of a sharp-witted playwright’s playful “what if” exercise.”  Nonetheless, insisted the blogger, “Anything with Laurie Metcalf is worth seeing; to have her onstage throughout this play’s intermissionless 90 minutes is alone worth the price of admission.”  (Like most other reviewers, Leiter complimented all the actors.) 

Matthew Murray, labeling DH2a “funny and insightful new play” with a “prosaic and provocative title” on Talkin’ Broadway, felt that the playwright “is more interested in twisting the familiar than regurgitating it.”  “The juxtaposition of the declared setting (roughly 1895) with our time also underlines important contrasts in how we’ve grown and how we haven’t,” Murray found, “and lets us view progress through two lenses simultaneously.: The cyber reviewer affirmed, “This technique glides rather than grates.”  The “somewhat uninspiring” set is “distractingly spare and clinically lighted,” but the cast is “excellent.”  On CurtainUp, Elyse Sommer characterized DH2 as “a completely original work, that can entertain and stimulate on its own.”  The CU reviewer assured theatergoers that “there’s nothing talky or boring here.  The talk is sharp, funny and ripe for exploding into high drama.”  The play, she asserted, is “as amusing and thought provoking as any sequel can get.” 

“The frenetic Broadway spring comes to a thrilling conclusion with the lightning-bolt opening of Lucas Hnath’s ‘A Doll’s House, Part 2,’” raved Christopher Isherwood on Broadway News, “a new play so endlessly stimulating that it could give audiences fodder for heated conversation until the fall season is in full swing.”  The theater, Isherwood asserted, “does not regularly present us with new plays of ideas—let alone comedies of ideas.  Hnath’s play fairly sets your head spinning with its knotty perspectives.”  While DH2“is often mordantly funny, and the language is contemporary—Hnath’s play is fundamentally, and profoundly, serious.”  Isherwood explained that “for all its intellectual richness, this is not a dreary “they-loved-it-in-London?” evening at the theater that will have you furtively checking your (proverbial) watch,” reporting that “the production is as much an engrossing entertainment as it is a theatrical treatise that stirs the heart even as it invigorates the mind.”  Gold directs “with his usual intelligence and incisiveness” and Metcalf “delivers what is easily her finest Broadway performance to date.”  In conclusion, the Broadway News reviewer stated that DH2 “is far too complex to be boiled down to a single apothegm,” but it “moves gently to a surprising, moving conclusion.”

On Front Row Center (the review that scored 100 on Show-Score), Tulis McCall opened her notice with a suggestion: “Here’s a timesaver for you.  Stop reading this, just for a few minutes, go directly to the phone or whatever ticket site you prefer and get tickets to this play.”  She declared, “A Doll’s House Part 2 is a stupendous creation in nearly every way.”  McCall felt, “It is the combination of empathy and bravado, clarity and uncertainty, resentment and hope that Hnath has given his characters that lets the play sneak in and grab you where you live.”  Under Gold’s direction, “This is a feast all around.”  TheaterMania’s Zachary Stewart emphasized, “Hnath takes a massive risk in amending an essential drama of the Western theater.”  The TMreviewer, however, confirmed, “It is a leap that pays off in delightful and often hilarious ways.”  With “sheer clarity and brutality,” the playwright “raises deeper questions not just about a certain brand of feminism, but the cult of individualism that is so engrained in modern society.”  Director Gold “has led everyone in this cast to thoughtful and revelatory performances in an appealingly clean production.” “This is theatrical austerity done right,” pronounced Stewart.  In the end, he maintained, “it will be hard to walk away from A Doll’s House, Part 2 claiming that you have all the answers.”

Victor Gluck of TheaterScene.net labeled DH2 a “witty, funny and clever sequel” with a “stellar Broadway cast.”  Gluck found “that aside from being faithful to the Ibsen precursor, it has a decidedly modern sensibility.”  The “new story is absorbing and twisty, interestingly creating an entirely new set of ethical and social questions than was handled” in DH1DH2“is a play of ideas,” and “the debate is always engrossing, always surprising.” Nonetheless, the play “is quite funny in its Shavian way,” and the TS.netreviewer contended that director Gold “allows the actors and the dialogue to speak for themselves, rather than imposing any directorial touches.”  On Broadway World, Michael Dale observed that A Doll’s House, Part 2 is “a play that will no doubt provoke discussion, particularly discussion about the fact that a Broadway play that debates issues regarding a woman’s fight against institutionalized sexism was written and directed by men.”  Designating the Broadway staging an “invigorating production,” Dale noted that it “showcases four stellar performances.” 

Christian Lewis of Huffington Post pronounced the Broadway presentation of A Doll’s House, Part 2“masterfully written and acted,” with Metcalf, “who is quite simply superb,” “[a]t the helm of everything.”  Lewis, though, found, “The largest problem of A Doll’s House, Part 2 is the ambiguous time period” which rendered the play “a somewhat confusing experience for the audience.”  (I suggest Lewis learn to speak for himself.  Having read over two dozen reviews, I can testify that many viewers had no problem with this mixed chronology.  Even I, who didn’t much car for the tactic, knew it was a coordinated dramaturgical/directorial concept.)  “That being said,” the HP contributor backpedaled, “it was still an incredibly enjoyable play” with “four powerhouse actors.”  In the end, contended Lewis, “the true triumph of A Doll’s House, Part 2 is its refreshingly feminist political message.”  The review-writer proclaimed, “Nora proves that women don’t need a man”—who remembers the ’60s aphorism “A woman needs a man like a fish needs a bicycle”?—“and if for nothing else, this is an excellent reason to go see A Doll’s House, Part 2.

In sum, I have to say I think the play’s a mess.  I understand what Hnath was trying to do from reading some analyses of his playwriting, but I didn’t find it viable in practice.  If I had to read about it afterwards, it can’t have communicated well on stage.  Furthermore, if Hnath’s examining the vicissitudes of modern marriage, even if he used a mock-up of a 19th-century one as a template . . . well, haven’t we done that in our theater (and film) for some time?   I don’t get the critical praise A Doll’s House, Part 2 received (it won only one of the Tonys for which it was nominated, which may be a warning) or the audience reception it got.  If I hadn’t had doubts to begin with, it’d have been a great disappointment.  As it was, it only confirmed my prejudices.  Fortunately,  we only paid half price, otherwise it would have been an expensive disappointment.

If you haven’t already seen DH2, I don’t recommend it.  I guess that’s obvious, isn’t it?

[A brief word about the title of Henrik Ibsen’s original play: The name under which Ibsen published his new play was Et Dukkehjem, Danish (the language in which the Norwegian playwright wrote) for simply “a doll house,” the name of the child’s toy.  The most common, and traditional, English translation is A Doll’s House, but some translators, especially American ones, prefer A Doll House, eschewing the possessive.  I fit into the second category, as readers can see from the above report, and there are two principal reasons for this decision.  The late Rolf Fjelde, the chief American translator of Ibsen’s plays, makes the argument that, first, the expression “doll’s house” is primarily British and became attached to the English rendition of the play by tradition because the British translation was the first English version to the published.  In the United States, we generally call the toy a “doll house,” and, just as I prefer to spell  ‘theater’ the American way, I prefer to call A Doll House by its American title.  (The standard German title for the play, by the way, is Nora.  Swedish film and stage director Ingmar Bergman made a 1981 adaptation of A Doll House which he also entitled Nora.  It doesn’t come with the complications of the English translation, but it’s also far less evocative.)

[Furthermore, as Fjelde also argues, Nora is the doll in this tale, and the Helmer house doesn’t belong to her.  That is, after all, the point, at least in part, that Ibsen was making.  She calls herself a “doll wife” when she explains to Torvald why she must leave, and she lives in a “doll house.”  So, for linguistic, possibly chauvinistic reasons and thematic, certainly logical ones, I’ll continue to refer to Ibsen’s play about the place of women in Norwegian society as A Doll House, except when discussing a production or script that goes by the British title (as I did in my report on TFANA’s Scandinavian rep).]

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by Kirk Woodward

[Kirk Woodward’s newest contribution to Rick On Theater, “MicroRep,” is a description of a project Kirk developed to perform plays in “alternative spaces”—simply put: not in theaters.  Of course, that tradition goes back a long ways, back to the Middle Ages, when the return of theatrical performance after the fall of the Roman Empire and the classical theater—derived, as it was, from Greek theater—it’s culture generated, began in churches.  It moved outside the church building and took up a mobile existence on festival wagons.  This gave birth to the itinerant theater of the late Middle Ages which set up the wagon stages in the courtyards of roadside inns and then in the early Renaissance, the Italian players pulled up into town squares and performed the farcical and giddy Commedia dell’Arte, which in addition to being itinerant was also improvised.  Eventually, Europeans built special buildings for their performances and the found-space presentations became the rarity and the formal theater productions the norm.  In modern times, plays are still presented in parks and open lots, but for the most part, when a small troupe occupies a found or non-traditional venue as its home, the company tried very hard to turn it into some semblance of a formal theater.  Even so, theater in alternative spaces hasn’t vanished from the face of the globe.  As Kirk observes, there are still intrepid casts that set themselves up in odd places and clever sites—and sometimes, something wonderful ensues. 

[When I was a theater teacher in the middle school of a K-12 prep school in Brooklyn in the late ’70s, it was my (unstated) policy to try to use non-theater spaces for the one-act plays I directed twice a year.  I directed one major production in the winter, but I used the schools proscenium theater for that.  Not only did the students (not to mention their parents) expect that, but the audience—the rest of the fifth through eighth grades, and their families and friends, plus some elementary school and even high school students—could only be accommodated by the big auditorium.  But for the fall and spring one-acts, my idea was to show the students, who were generally pretty theater-savvy even in middle school—there were several parents of my students who were theater pros—that “theater” wasn’t always this thing that happened in a big room divided by a wall with a hole in it.  My very first one-act, Pyramus and Thisbe, the “Rude Mechanicals” scenes excised from Shakespeare’s A Midsummer Night’s Dream, was staged in the children’s playground for the primary school kids behind the school, using the jungle gym and the teeter-totter as the set.  (It was a huge success, if I do say so myself—as much with the seventh- and eighth-grade cast, who’d never experienced such a thing and were mighty skeptical, as with the audience and my boss, the head of the theater program.)  I later did two shows in a small music classroom that had a small proscenium stage at one end, but I put the acting area for one play in front of the stage as a thrust--audience on three sides--and used the stage area (with the curtain drawn) as “backstage.”  For the other one, I ignored the stage entirely and did the play in the round in the middle of the cleared classroom with the audience on all four sides.  (The school has a former church, used for assemblies and such, attached to the classroom building and I always wanted to find a play I could produce there.  I never did.  Middle school’s a little too early for Murder in a Cathedral, don’t you think?)

[A decade later, I was teaching theater at a top New Jersey high school, another place where the students were very knowledgeable about theater.  (This time it was several of the students themselves who were the pros, not their parents.)  But they knew conventional theater, Broadway and the standards, plays from which movies had been made.  So I began bringing in newspaper clippings to pin up on a bulletin board that described performances that were . . . well, different.  The first one was Naked Chambers, a 1987 play produced by the site-specific company En Garde Arts  set on the façade of a TriBeCa highrise: an actor-mountain climber was a cat burglar who climbed down the side of the building and as he reached the windows of various apartments, a projected scene would unfold on the window.  Spectators stood around on the sidewalk below, with the regular life of the neighborhood going on around them.   When I shared this with my class, all juniors and seniors, a boy with a nascent TV acting career underway (he had a recurring role on a popular sit-com) asked angrily—as if I were taking up his valuable time—“What does this have to do with theater?”  “It is theater,” I replied, shocked at his lack of understanding.  That’s exactly why I had done what I did at that Brooklyn middle school.  And it’s what Kirk is experimenting with in “MicroRep.”  ~Rick]

An active trend in today’s theater is performance in alternative spaces – plays or other theater pieces performed in spaces that aren’t theaters. The possibilities are limited only by the imaginations of the presenters. It seems likely that this approach to theatrical performance began to take on momentum as one product of the wave of experimentation that swept through the culture in the 1960s and 1970s.

I remember, in the early 1970s, hearing about a troupe that performed little plays in front of security cameras in New York City subway stations, for the “entertainment” of the security guards! Around the same time I directed a shortened version of Shakespeare’s As You Like It, with its adventures in the Forest of Arden, in a forest. In a particularly minimalist example of alternative performance spaces, Actors Theatre of Louisville has presented plays written to be listened to by a single hearer in a phone booth.

The alternative space approach can be not only creative but economically viable. The scenario-based comedy Tony n’ Tina’s Wedding, created by the Artificial Intelligence company in 1985, in its Greenwich Village iteration staged its first act in a church and its second in a restaurant, to great commercial success. A more recent example is Sleep No More, which premiered in New York City on March 7, 2011, and and has achieved both financial success and social cachet. Examples can be easily multiplied. Based on Shakespeare’s Macbeth, Sleep No More was written by the British theater company Punchdrunk and was presented here in a Chelsea warehouse converted to seem like a hotel.

This article describes a theatrical project using alternative spaces that I began in January  2017, although it could be said to have begun in 1989. That’s when I wrote adaptations of three classic but not particularly well known plays:  Alcestis by Euripides, Nathan the Wise by Gotthold Lessing, and The Imaginary Cuckold by Moliere. I wrote in an introduction to the collection, which I called A Modern Evening of Classic Plays:

These adaptations represent an attempt to make accessible acting editions of three notable but seldom-performed plays. Additionally, these versions are designed for small casts (two women, three men for each) and minimal or no sets, with an eye on touring. Sets could, of course, be used as desired.

The originals of these plays are masterpieces of drama, and these versions should not be considered substitutes for them. They are introductions, and it is hoped that they may also stand on their own – as themselves, however, not as their far greater originals.

The Alcestis is well known as the “tragedy with a happy ending.” This accurate but superficial notion requires a great deal more discussion than can be attempted here. The Chorus, always a sticking point in staging Greek tragedy, has been replaced here by the Servant, eliminating set choral pieces and formal movement.

Nathan the Wise is, or was until recently, the most produced play in Europe, according to some sources, and yet is virtually never performed in the Western Hemisphere. This sly, passionate demonstration of the wisdom of tolerance features one of the greatest set pieces in all drama, the “Parable of the Rings.”

The Imaginary Betrayal (originally “The Imaginary Cuckold”) demonstrates Moliere’s ability to combine commedia characters with the shrewdest psychology. Each of the characters in this play could behave as accused; the facts are lacking but the mental world is there.

The language in all these adaptations is modern and fairly free with the original text; it is hoped that significant sense remains, and that the plays, separately or together, will provide a novel and valuable theatrical experience.

There were two inspirations for this project in addition to what I wrote in the introduction. One was an article I read about Václav Havel (1936-2011), who became the President of Czechoslovakia. The article said that during the period of Communist dictatorship in his country, Havel, a playwright whose works were banned by the regime, and two friends put together a 45 minute version of Macbeth and performed it in people’s living rooms, out of the gaze of the secret police. I liked the idea of “house theater,” just the actors and a play in a small room.

I also realized that performing three such different plays at one time would create a sort of small repertory company of actors – I thought of the project as a “MiniRep” (later “MicroRep”) that ought to challenge actors and also interest them. It has always been difficult, perhaps even impossible, to create a repertory theater in this country. Perhaps we could do it on a tiny scale!

For twenty-eight years my versions of the plays remained unperformed, because I could never come up with the right cast at the right time. Then in the fall of 2016, I directed a production of The Odd Couple by Neil Simon, and realized that two of its actors would be perfect for Modern/Classic: Frank Favala, who played Murray the Cop, is a big man with a big voice and excellent timing, and Tara Moran, whom I have also directed previously, is one of my favorite actors. Rounding out the proposed cast were Art Delo, an actor with a remarkable voice (whose father, an Episcopal priest, officiated at the wedding of my wife Pat and me), my son Craig, and Becky Schuster, both excellent performers who practically embody the concept of “young leads.”

On February 16, 2017, we had a reading of the script at my house with the five actors named above. The three plays together took a little over an hour and a half to read. The actors liked the Moliere best, and found Nathanthe oddest. But they all seemed interested in continuing with the work, so MicroRep was born. A note: I feel actors should be paid for their work, and I envisioned paying each of these actors $100 for the project.

Rather than give a day to day diary of events, here are some highlights of the experience, listed by topic.

THE SCRIPT

Based on the reading, I revised the script, cutting about 2,000 words out of about 16,000, or ten pages out of about seventy. I rewrote one speech so it advanced the plot better than it had. Those were the only changes I made in the script before rehearsals, although I told the actors I was open to more ideas on alterations as rehearsals proceeded. As it turned out, we made few additional changes, usually when the line as written was hard to say. For example, the speech

            Please, promise you won’t let them make me take another father! 

has too many ideas crammed into it and is nearly impossible to say convincingly. It was easily reduced to

            Please, don’t let them make me take another father!

and even that wasn’t ideal:

            Please, don’t make me take another father!

SCHEDULING REHEARSALS

Setting up a rehearsal schedule turned out to be difficult. I envisioned a two month span for the entire project, roughly a month or so of rehearsals followed by another of performances. But when the actors emailed me their conflicts, it turned out that only about ten days were available for rehearsals over two months, mostly because of commitments to other shows. We worked with what was available. Ultimately we rehearsed 16 times over four months, from March through June, and performed the piece four times at the end of June.

One reason we had to scramble for rehearsal time is that good actors are likely to be in demand, and that was the case here, with three of our five actors already involved in other productions as well, or soon to be. I have become somewhat accustomed to the fact of theatrical life that good actors frequently have tight schedules. When I say I’ve become accustomed, I mean I don’t always completely panic. Not completely.

Because the piece was designed to be performed in small spaces, I figured that we could rehearse at almost any location, so we first met in my living room, which to my embarrassment wasn’t really good to work in – too crowded, furniture in unhelpful places. Fortunately my friends Neal and Martha Day made their house available for us. It had several suitable rehearsal areas; we used two, and ultimately settled in to one, the living room, which also became the site of our final performance.

STAGING THE PLAYS

My original idea was that there wouldn’t be any “blocking” for the plays at all – that the movements of the actors wouldn’t be predetermined, but that they would go wherever seemed appropriate to them, based on the arrangement of the playing space and on how they felt inspiration strike.

I’d never worked that way before, and I still haven’t, because at the first rehearsal it became clear that if my original idea was going to work, it would take a lot more commitment on everyone’s part, including mine, than was available. I don’t know if the approach would work for anyone; probably there are groups that work that way, but I don’t know who they’d be. 

For my own reference, fortunately, I’d written ideas for simple movements in my script, and we worked off those to stage the play. We established entrances on the right and left of the audience, and rehearsed as though the audience was directly in front of us – in other words, we staged the plays as though on a typical proscenium stage, but with no proscenium.

As it turned out, for our first performance we had audience on three sides of the playing area, so the cast had to adjust so the people at the sides could regularly see faces.

PROPERTIES, COSTUMES, LIGHTING

From the beginning my idea was that we would have no set – that’s obvious, since we were to perform in living rooms – and no costumes. The actors wore whatever clothes they happened to wear that evening. The alternative would have been to make some sort of costume change for each play.

My friend Colleen Brambilla, an extremely talented choreographer and director, told me she felt that’s exactly what we should have done – not with full costumes, but at least with some sort of identifying costume or property pieces in each play, to help the audience members keep the plays separate in their minds.

She may be right, but I clung to the “living room” concept of the play, and the actors wore whatever they wanted. I believe the actors found that fascinating – plays are always costumed somehow! I enjoyed the novelty, though, whether or not the audience did. I like to think that, on the positive side, wearing street clothes set our work apart to some extent.

As far as properties, the objects used in the three plays, we could have mimed all of them, but found it more practical to use the bare minimum: a drinking mug, a tiny magnetized chess set, a soldier’s helmet, a billy club (inflatable), a locket, and an “old document” on yellow paper. The plays didn’t require any others.

Obviously there was no specific stage lighting either. At the only performance we gave in a theater (see below), we were offered the lighting setup they had, and we declined to use it, as not in the spirit of our adventure.

VALUES IN THE PLAYS / DEVELOPMENTS IN CHARACTERIZATION

One of the most interesting facets of the MicroRep experience was the way the three plays deepened in meaning for us as we worked on them. That may be why plays are “classic” – because they reach places in our spirits that aren’t often reached.

It’s hard to give examples, because many such experiences were momentary, when we suddenly would realize that there was a depth of characterization that we had not noticed. I observed this happen, for example, in Frank Favala’s characterization of Nathan . . . .

NATHAN THE WISE

Nathan was the most difficult of the three pieces we performed. Alcestisand The Imaginary Betrayal are both, in similar and different ways, relatively straightforward pieces. They are both short; they both have strongly humorous aspects; they both demand sincerity on the part of the characters, even if the audience can see that the characters are acting foolishly. Betrayal, because it is a farce, also requires dynamic pacing. But both plays are well within the wheelhouses of good actors.

Nathan is different. It’s by far the longest piece of the three, more than three times the length of the others. It’s also unique in structure, because it contains an intricate mystery plot involving family relationships. We spent a good deal of rehearsal time trying to figure out just exactly what those family relationships were.

I didn’t make things any easier by my adaptation, either. In reducing a complex five-act melodrama to one forty-minute act, I had to take some pretty drastic shortcuts with the plot, and these made the last part of the play in particular somewhat hard to follow. Basically, the audience had to imagine a scene that the they had no prior reason to visualize (involving some information two characters are given about Nathan).

We gave Nathan the largest share of rehearsal time, identified the problems, and confronted them openly. The cast was determined to make in particular the last section of the play “work,” and ultimately the play succeeded in traditional theatrical fashion: the acting made clear what was happening in the scenes, through the actors’ conviction and focus, what the writing didn’t. 

LEARNING LINES

“How do you remember all those lines?” is a question that people often ask (people asked it of our actors), and that theater people often smile at, thinking, “That’s not the main issue in acting.” But really, how do they learn all those lines? What is the internal process that makes it possible for an actor to repeat word for word the dialogue in a script of perhaps over a hundred pages? What’s going on in the brain to make that possible? 

All I can say is, thank heaven it happens, or theater would be nothing but a series of staged readings. Each of the MicroRep actors had a plateful of lines from three different plays to learn, and when I went back to the publishable script after the production was over, to include in it the changes we had made during rehearsals, I was impressed to see that all of the actors were virtually word-perfect in their lines. 

PERFORMANCES

Once we had begun the rehearsal process, we started to look for places to perform our pieces, asking friends and people in the theater that we know. We ended up giving four performances for about ninety people altogether, in two living rooms, one “black box” theater (at the Action Theater ConservatoryStudios in Clifton, New Jersey), and around one outdoor swimming pool.
                                                            
The swimming pool performance was the most unusual. The hosts, leaders of the Theater League of Clifton, invited a large number of people, most of whom, apparently, came to the show – over 35 people. We had set up a performance area, but as the crowd filtered in it became apparent that we had not made enough room for both the audience and the actors.

I identified a second area and started to set it up, but the actors came to me and said that their preference was to do the play on one side of the swimming pool, with the audience on the other. I was worried about whether or not the audience would be able to hear the dialogue, some of which is subtle. Still, I thought, it’s their performance, and if they want to do it that way, they should.

So that’s how the play was performed, with the actors and audience on opposite sides of a swimming pool. I was terrified even to look at the audience for a long while; when I finally did, I saw that they were raptly attentive to the show.

The cast later reported that it began the first play concentrating on being heard, but came to realize that all they had to do was act. They gave a superlative performance, the audience cheered warmly, and the evening was convivial. Hooray for actors. They are wonderful people.

SELF-PRODUCTION

A few years ago I was in the audience for a panel discussion of leading directors, and at one point the choreographer and director Kathleen Marshall looked down the row of panelists and asked, “How many of you are putting together your own projects, in addition to any work you’re hired for?” Every hand went up.

In a theatrical world where so many decisions are made by business rather than artistic people (agents, producers, and so on), it makes sense that playwrights, directors, and actors create as many projects of their own as they can.

For example, I know a remarkable number of performers who have created their own one-person shows. Beyond my own friends, one famous example I’ve seen is the wonderful Mark Twain Tonightcreated by Hal Holbrook (b. 1925). 

MicroRep is another example of a self-created project. Our costs for the production were something like $15 for a few props. (The actors would have done the play for free.) The rewards can hardly be counted. 

I would gladly do similar projects again; I have been trying to think what else I’ve written that might be suitable, and of course I shouldn’t limit myself to my own writing. 

I seldom feel nostalgic when a show I’m involved with is over, but I admit I miss this one. It felt like “pure theater” – a script, actors, an audience, and not much else, presenting important plays in an unconventional way. It even felt like a rediscovery of some of the potential of theater. As I said at the beginning of this article, many such rediscoveries are being made – a sign of health for theater at this moment.

[In my introduction, I mentioned an outfit called En Garde Arts which did site-specific productions in odd places all over the city.  The first one I read about was Dick Beebe’s Naked Chambers, the play on the side of the building.  In 1990, they did Mac Wellman’s Crowbar, a play inside the Victory Theatre on West 42nd Street that was about to undergo demolition.  The audience sat on or near the stage and the actors  worked all over the rest of the theater as they told, with the help of projections, the story of the historic house, opened in 1900.  Kirk describes staging one of MicroRep’s plays around a swimming pool.  In 1996, I saw Charles L. Mee’s Trojan Women: A Love Story, another En Garde Arts production, at the abandoned amphitheater in East River Park on the Lower East Side; the first act, set in Troy, took place beneath the seats of the amphitheater, but the second act, at a spa in Carthage, was staged around (and in, I think) a pool (actually the flooded amphitheater)!  I also saw a production of A Doll’s House by the Other Theater, performed back in ’95 in the parlor and a few other spaces of the Merchant’s House Museum, originally a town  house built in 1832 in the East Village; and Tamara in several rooms of the Park Avenue Armory—we had to follow one character from space to space—in ’87.  It was supposed to be Gabriele D’Annunzio’s villa outside Rome in 1927 and the program was a “passport”!

[Among actors and performers who’ve created their own performance material: Spaulding Gray (1941-2004) and his like—all those monologists who recount tales from their own lives—and an American Academy of Dramatic Arts grad named Cavada Humphrey (1919-2007)—she came around to talk about her work, I think—who developed a monodrama about Elizabeth I in the 1970’s called Henry’s Daughter that she shopped around.

[One of Kirk’s last comments, about the actors having been willing to perform for free, reminds me of a line an actor friend of mine used to like to say: ”Actors are the only people who’ll work for nothing if you let them.”  I suggested we get T-shirts printed up!]

'While I Was Waiting' (2017 Lincoln Center Festival)

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The theme of this summer’s Lincoln Center Festival, which ran from 10 to 30 July 2017, was  “transcending borders,” according to Nigel Redden, the festival director.  I chose two of the festival offerings that reflect that idea strongly: While I Was Waiting, the first Syrian play in the LCF in its 22-season history, and To the End of the Land, an Israeli drama.  I’ve often said that one of the absolute best things about living in New York City is that the arts of the entre works eventually make it here.  While many world capitals get touring shows and exhibits from abroad, no city that I can think of gets them in the quantity and frequency from as many foreign theaters, concert halls, and studios.  It’s almost an even bet that if it tours, it’ll get here sooner or later.  On the theater scene, with the Brooklyn Academy of Music’s Next Wave Festival and the summer glut that’s the LCF, we get several score of plays from dozens of countries, represented by both large institutional theaters and small companies presenting both new works and classics.  (There’s nothing quite like seeing a national classic performed by actors from that country, like a Chekhov from a Russian company or a Molière by a French troupe.)  Add to these the individual tours of productions from overseas, and a year will bring close to a hundred theater performances of every description and conceivable form of stage art from which to choose.  And that’s not even counting the musical, dance, and performance presentations from around the globe. 

That said, I was very curious about While I Was Waiting because I haven’t seen very much Arabic theater.  (One past experience was Speaker’s Progress by Sulayman Al-Bassam, a Kuwaiti playwright  and director, in a 2011 BAM Next Wave Festival.  See my report, posted on 27 October 2011.)  In addition, I was curious how a play from one of the banned countries would fare here now that President Trump’s Muslim travel ban has taken limited effect.  (I imagine most of the visas for While I Was Waiting were secured before the Supreme Court’s partial lifting in June of the injunction barring the ban’s enforcement.  Nonetheless, according to an article by theater reporter David Cote published by Lincoln Center, the process to secure visas for members of the Waitingcompany was labyrinthine and often fraught.)  Aside from its content, While I Was Waiting is interesting from another perspective as well.  Both the writer, Mohammad Al Attar, and the director, Omar Abusaada, have formal training from the Higher Institute of Dramatic Arts in Damascus.  I know there are Arabic plays all over the Islamic world—Naguib Mahfouz (1911-2006), the 1988 Nobel laureate in literature, was an Egyptian playwright, as well as a novelist, poet, and screenwriter—but the only ones I’ve ever heard of or seen have been modern plays.  (My friend Helen Kaye, who covers culture for the Jerusalem Post—and has contributed often to Rick On Theater—has written about some Arabic plays in Israel.)  I didn’t know whether the Arab world has a historical theater tradition.  Africa doesn’t; neither do Native Americans.  Both those cultures are still trying to adapt Western theater practices for their indigenous narrative forms and other performance traditions (music, dance, and masking, among others).  I wondered if Arab cultures are in the same position.

It turns out, they are.  What we see as “theater,” meaning stage plays performed by actors, in the Middle East is a Western import that dates no farther back than the late 19th or early 20th century in most countries of the Arabian Peninsula and North Africa.  Censorship and religious and cultural taboos (such as women appearing on stage and religious and historical icons impersonated by actors) had been one impediment to the development of an indigenous theater; most early regional theater exposure came from traveling European troupes.  Indigenous companies began imitating and adapting the stage fare introduced by the Western companies.  Local playwrights began writing their own versions of Shakespeare and Molière, incorporating their own nations’ forms of performance such as storytelling and shadow puppetry.  My minimal experience with Arab plays suggests to me that theater artists in this region are still experimenting with what is fundamentally a foreign art form, still looking for ways to make it their own.  This may account for some of what I discerned in While I Was Waiting.  (When I visited a museum in Istanbul dedicated to Turkish modern art, I learned that the Ottoman Empire used to send nascent indigenous artists to Paris for art training and they usually came back imitating Western European techniques and styles to depict Turkish subjects and themes.  It has taken generations for Turkish modern artists to begin to find a truly Turkish form of painting and sculpture—and, to my eye, they still haven’t gotten very good at it.  This may find its parallel in theater in the Arab world.)

A co-production of Festival d’Avignon, Napoli Teatro Festival, AFAC Arab Fund for Arts and Culture, Pôle Arts de la scène – Friche La Belle de Mai (Marseille), Theater Spektakel (Zurich), Onassis Cultural Centre (Athens), Vooruit (Ghent), La Bâtie Festival de Genève, Les Bancs publics – Festival Les Rencontres à l’échelle (Marseille), and Festival d’Automne à Paris, While I Was Waiting was written by Mohammad Al Attar starting in 2015.  Based on the story of a friend of director Omar Abusaada, with whom Al Attar first collaborated in 2007, it was premièred at the Kunsten Festival in Brussels in May 2016.  It won the ZKB (Züricher Kantonalbank) Patronage Prize at the 2016 Züricher Theater Spektakel and was selected for the 70th Festival d’Avignon in France in July 2016.  Before its run in New York City, While I Was Waiting was presented in Athens and the French cities of Marseille and Lille.  The North American première of the play opened on 19 July 2017 at the Gerald W. Lynch Theater at John Jay College of Criminal Justice, a component of the City University of New York, on West 59th Street; it ran through the 22nd and I saw the 8 p.m. performance on Friday, 21 July. 

Over its 22 seasons, the Lincoln Center Festival has presented 1,465 performances of opera, music, dance, theater, and interdisciplinary forms by internationally acclaimed artists from more than 50 countries.  In that time, the festival has commissioned 44 new works and offered 145 world, North American, U.S., and New York premieres.  It places particular emphasis on showcasing contemporary artistic viewpoints and multidisciplinary works that challenge the boundaries of traditional performance.  This summer’s festival, celebrating 50 years since Lincoln Center for the Performing Arts launched the first prototype for the annual international festival, includes 20 international productions and 43 performances from 17 nations.

Since its opening in 1988, the Gerald W. Lynch Theater has been a cultural resource for John Jay College and New York City.  The theater’s dedicated to the creation and presentation of performing arts programming of all disciplines with a special focus on how art can illuminate the perception of justice in U.S. society.  The Lynch Theater’s also a member of CUNY Stages, a consortium of 16 performing arts centers located on City University campuses across New York City.  The theater’s hosted events in the Lincoln Center Festival since the LCF’s first season in 1996, as well as presenting performances by the New York City Opera, Great Performers at Lincoln Center, Gotham Chamber Opera, Metropolitan Opera Guild, and Alvin Ailey American Dance Theater/Ailey II.  The theater’s also been the site of many television and film specials including A&E’s Live by Request, Comedy Central Presents and Premium Blend; Robert Klein in Concert; and VH1’s Soundtrack Live.

Driving out of Damascus one day in 2015, in search of locations for a documentary film,  and after passing through one of the many checkpoints that dot the city, Taim (Mohammad Alrefai), a tyro filmmaker in his late 20’s, was pulled over on the road and beaten unconscious.  He reappeared later at a hospital and now lies in a deep coma, which the playwright calls a “grey zone,” somewhere between life and death.  No one knows who the assailants were or why Taim was attacked.  Was it political?  Common thuggery?  Drug related?  In the Damascus of 2015, it could be any of these.  The incident forces his family to confront painful realities and buried revelations.  After surviving the murder of Taim’s father, and the scandal it revealed, his mother, who gravitated to conservative Islam and took to wearing traditional garb, and sister, who’d fled to Beirut years before to escape her mother’s religiosity, seem incapable of facing his coma, “neither alive nor dead, this grey zone somewhere between hope and despair.”  From his liminal state, the young man observes from a platform overlooking the stage or wanders unseen among his family and friends, as his mother, Amal (Hanan Chkir), and older sister, Nada (Nanda Mohammad), who’s returned to Damascus for her brother, and, in Al Attar’s words, “watches his family members and friends struggle with the idea of losing him as well as a reality that is becoming fiercer every day.”

Together the characters tell us about the upheaval in their everyday lives, and about the changes that have struck the Syrian capital, now become strange and cruel.  Taim’s joined in his otherworldly commentary by his friend Omar (Mustafa Kur), tortured to death—or perhaps only nearly—in 2014 in one of Bashar Al Assad’s prisons.  (The waking characters don’t see or hear these two—only we do.)  As Taim’s family comes and goes from his hospital bedside—which remains empty to the audience (though the other characters still see Taim lying there) once Alrefai rises at the top of the one-hour-and-forty-five-minute play—performed without intermission in Arabic with English supertitles (translation by Lana Abdo and supertitles operated by Tarek Hefny)—Taim’s also visited by his girlfriend, Salma (Reham Kassar) and an older friend, Osama (Mohammad Alrashi), a kind of aging hippie (and would-be songwriter who’s never finished a song) who seems to have been Taim’s hashish connection.  The play depicts how Taim’s family and friends go on living while he hangs in his halfway state.  As the play ends, the family circle is still in turmoil, and Taim, still in the grey zone, is being brought home.  And the country’s still in the throes of a seemingly endless civil war.  Taim’s family must continue to wait for some resolution to his in-between state—just as all Syrians must wait for some resolution of the state of the country.

What happens in the play is that on one level, there’s a basically realistic plot of the family and friends coping with Taim’s coma and managing their daily existences, with all the problems of a dysfunctional family anywhere in the world, while the city and its infrastructure deteriorate around them from the civil war.  “You tend to think about those people that you see through reports in the media as characters, not as human beings,” Al Attar says, adding that “by trying to focus on one family you see that Syrians are much closer to you than you think.”  In fact, the play’s not unlike a soap opera, with the bickering, teasing, fighting, and scolding, except the performances are more convincing.  

On another level, the comatose Taim and Omar comment on what’s happening and make observations.  “How can nothing have changed after all that happened?” asks Omar, referring to the fact that hundreds of thousands of Syrians have died in the six years of civil war, yet the dictatorial regime is still in place.  Abusaada declares, “I think [Taim] can see, listen and feel what is happening—but he can’t react to what’s happening around [him]”; he and Omar can’t affect anything going on in the waking world, just as many Syrians can see what’s happening in the country, but can’t do anything about it.  Playwright Al Attar explains:

While I Was Waiting is an attempt to tell the story of a people who are still trying to survive—the story behind the images on screens and in newspapers and beyond the complex political analysis, all of which often ignore the fate of ordinary humans and the deep transformations happening in their lives, thoughts, and beliefs.  This story of a middle-class family is similar to many families in Damascus and Syria in general.  Its members are trying to survive during a time of violence, war, and social change. In this quest, they greatly transform as individuals; some decide to engage in long-deferred confrontations while others are content to observe.

The play, like Samuel Beckett’s Waiting for Godot (whose French title means “While Waiting for Godot”), takes place while the characters await some kind of resolution and the action is what they do while waiting.

The realistic plot works perfectly well.  Bissane Al Charif’s set’s fragmentary, but everything else in this aspect of While I Was Waiting is pretty much Realism.  The stark lighting was designed by Abdulhameed Khaleifa—though because of President Trump’s now-effective travel ban against Syrians, he was denied a visa and the design was executed at the Lynch by “Lighting Interpreter” Zakaria Al-Alami.  This aspect of the play can be very wrenching emotionally with the Assad dictatorship and the civil war as a backdrop.  The cast to an actor was clearly so committed to this play and its context that it would be easy to imagine I wasn’t watching skilled actors creating characters, but the characters themselves participating in a psychodrama. 

The ethereal level doesn’t work as well for me—it’s not fully realized, I think (in terms of presentational style, for instance) and there are multi-media elements (Taim’s videos, created by Reem Al Ghazzi, and music and sound by wannabe-DJ Omar, designed by Samer Saem Eldahr, also known aselectronic music artist Hello Psychaleppo—who also contributed the original music, a sort of Middle Eastern rock sound, for the show) that aren’t thoroughly developed or integrated.  From the physical and vocal portrayals—since I couldn’t understand the Arabic dialogue—there were times I felt that both Alrefai and Kur were uncomfortable with these scenes, and when Taim’s consciousness was walking among his waking family and friends, he seemed like he thought he was somewhere he shouldn’t be and was afraid he’d be “discovered.”

Then there’s yet another dimension to the play.  Taim is also  “a thinly veiled metaphor” for Syria, which the playwright also sees as existing in a “grey zone.”  For Abusaada, the “state between life and death represented the limbo that is war.”  Al Attar sees a parallel between the situations of the comatose Taim, who, with his friend Omar, had been enthusiastic participants in the 2011 uprising, born of the hopeful Arab Spring, against the Al Assad dictatorship, and that of Syria as a nation; he explains that

the situation in Syria was becoming increasingly complex and was worsening.  The regime’s excessive violence against protesters transformed the peaceful revolution against the most brutal dictatorship in the region into a fierce war, which soon turned into a proxy war waged at an international and regional level without involving the Syrians.  In this horrible picture there are still Syrians in the country or in the diaspora who are trying to resist death and displacement.  Their resistance, in its most instinctive form, lies in their insistence on surviving and in their refusal to give up the dream of positive change; they refuse to choose between Assad’s military fascism that has ruled the country for half a century and the religious fascism represented by ISIS and the like.

Both Taim and Omar, who’d even gone so far as to join the jihadist Al Nusra Front, became disaffected when they began to see that the tactics of the resistance were as vile as those of the regime.

This parallel isn’t explicit in the script—Al Attar explains it in a program note and the concept appears in most of the press and program coverage for the production—and it’s supposed to be subliminal.  Al Attar explains that

in our continuous attempts to understand the changes in Syria through theater, the story of the coma seemed to be the most appropriate framework for comprehending our absurd conditions.  Throughout the coma, reality’s cruelty and roughness can merge with our dreams and imaginings, which are our only escape from the harsh reality.  The coma also seemed to be an entry point from which to think about the tens of thousands of Syrians who forcibly disappeared or were imprisoned or whose bodies lay somewhere without graves.

I’m not sure this works, either, since I doubt viewers would get it without the note.  (I try to imagine Syrians seeing this play and I wonder if they’d get this concept when we Westerners wouldn’t without help.  I have a feeling they’d need to be told, too.)  But even though it doesn’t really work on its own, I find the idea praiseworthy because it raises the play’s impact a notch or two.  It’s clear that Taim’s circle stands in for ordinary Syrians, those who try to lead regular lives and are unaffiliated with Assad, ISIS and the jihadists, or even the Free Syrian Army, and that’s pretty compelling; but making the play speak for the country as a whole would be powerful.  The metaphor is worth working on to see if there are ways to make it clearer without actually spelling it out in the text.  I don’t know if it would ever be possible, but I like the attempt.

The idea for what became While I Was Waiting came to director Abusaada two years ago when he heard about a close friend who went through an ordeal identical to Taim’s and died after spending two months in a coma.  He visited the friend and met other people who had gone through similar experiences and then took his material to Al Attar who penned the play that he says is “a way of thinking of all those who are not with us and whose fates are unknown, of their mothers, of all who are in doubt, which is one of the biggest tragedies facing the Syrian people today.”  On several visits to Syrian hospitals, Abusaada met doctors as well as families facing the tragedy of a loved one’s coma.  He recorded their stories in order to understand the mysteries of this strange state and the ways in which the families and friends handled the pain of this “omnipresence of absence.”  From these strains, Abusaada and Al Attar conjured this tale that weaves together different levels of consciousness and the symbolic image of their homeland.

They also see the play as a reflection of their dreams for a Syrian political theater “whose values failed to become real when it was still possible.”  Theater, Abusaada asserts, “could be a tool of resistance.”  Says Al Attar: “For Syrians such as Omar Abusaada and myself, theater is our way to cling to hope and to resist despair.  This has given us a renewed impetus to reflect on the meaning of theater today.”  The playwright continues: “The more our reality deteriorates and the scenes in Syria become increasingly violent and bloody, the more we need to know about the conditions of ordinary people hiding behind the images transmitted to our television screens.” 

Mohammad Al Attar, 36, a dramaturg as well as a playwright, was born in Damascus.  He graduated with a degree in English literature from Damascus University in 2002 and a degree in Theatrical Studies from the Higher Institute of Dramatic Arts in Damascus in 2007.  He also received a master’s degree in Applied Drama (with special focus on the political and social role of theater) from Goldsmiths’ College, University of London, in 2010.  His theatrical works—which include Withdrawal, Samah, an improvisational work with a group of boys in a reform school; Online; Look at the Streets . . . This Is What Hope Looks Like; Could You Please Look into the Camera?; A Chance Encounter; Intimacy; and Antigone of Shatila, a contemporary adaptation of Sophocles’ play reset in the Lebanese refugee camp—have been performed in Damascus, London, New York, Seoul, Berlin, Brussels, Edinburgh, Tunis, Athens, Marseilles, and Beirut.  He’s written for numerous magazines and newspapers, with a special focus on the Syrian uprising.  Along with his writings for the stage, he uses theater in special projects with marginalized groups across the Arab world, including children from a depressed area on the outskirts of the old city of Tunis and women in the refugee camps outside Beirut.

Omar Abusaada, a 40-year-old director and playwright also from Damascus, started working as a dramaturg after finishing his theatrical studies at the Higher Institute of Dramatic Arts in Damascus.  He then moved into directing and cofounded the Studio Theater in Damascus and in 2004 directed his first theatrical work, Insomnia.  He directed the première of While I Was Waiting at the Kunsten Festival and at the 70th edition of Festival d’Avignon and had previously collaborated with Al Attar on Samah, Look at the Streets . . . This Is What Hope Looks Like,Antigone of Shatila,Could You Please Look into the Camera?, and Intimacy.  He’s also directed Al Affich; Almirwad Wa Almikhala; and Syrian Trojan Women.  He’s introduced into Syria different ideas of contemporary writing and documentary, and the practices of Augusto Boal’s Theater of the Oppressed, and has worked for years in remote villages and local communities in Syria, Egypt, and Yemen.  Abusaada also leads workshops in contemporary theater writing and directing.

There is another character in While I Was Waiting: the ancient city of Damascus.  Both playwright Al Attar and director Abusaada were born and grew up there, as did most of the cast.  But while Abusaada splits his time between his native city and Berlin, Al Attar left Damascus “against my will” in 2012 and eventually settled in the German capital, where he now lives and works.  Many of the cast and production staff of While I Was Waiting are expatriate Damascenes and, of course, the play can’t be performed in Syria because of its implied and stated political and social commentary; Al Attar vows he “cannot return as long as the Assad regime is in power,” even though all the rest of his family remains in Damascus.  “[T]he city still lives within me wherever I go,” affirms the playwright.   Even Abusaada, though he insists on remaining a resident of Damascus, can no longer work in Syria “since my work has this political interest.  I cannot really work in a free way.  Even everyday life is really hard, in terms of electricity, heating, transportation.”

For Al Attar and Abusaada, the city itself is significant to the play.  The playwright insists that While I Was Waiting 

is also the story of the city of Damascus, whose center has remained under horrific security control by the regime while overwhelming bombardment and siege take place on its outskirts.  The city has witnessed countless wars, invasions, and fires throughout its history and is currently witnessing new seasons of violent change.  It’s the city in which I was born and grew up, without ever feeling that I understood it well.

“The images of Damascus have been present in my long discussions with Omar and in our tireless attempts to understand its transformations and the future that awaits it,” Al Attar declares.  Much is made of Nada’s choice to leave the city for a life in Beirut, and in the last scenes of the play, while Nada seems to have decided to resettle in Damascus and live in her brother’s apartment while she tries to get his film produced, Taim’s girlfriend considers leaving their home city for Turkey.  Taim’s film was going to be a history of the city told through his family, for which purpose he’d been collecting old family photos and letters.  Scenes from his documentary, projected on the scrim that makes up a wall in the upper level of his and Omar’s platform, are all shots of Damascus in turmoil. 

In sum, While I Was Waiting is a fascinating play.  As I indicated, I  feel that it didn’t entirely work, but the idea’s interesting.  I surveyed four reviews of the Lincoln Center presentation.  (Critical coverage of Lincoln Center Festival performances is somewhat haphazard and curtailed because of their often limited readership appeal and the briefness of their runs.  Show-Scoredidn’t cover While I Was Waiting or the other Lincoln Center Festival show I attended, so there are no ratings calculations to report.)

In the U.S. edition of the Financial Times, Max McGuinness, calling While I Was Waiting a “subtle and devastating new work,” observed that the “juxtaposition of everyday human frailty and world-historical catastrophe sits at the heart of While I Was Waiting.”  Reports McGuinness: “Sectarian conflict may be raging all around, but the focus of Attar’s superbly acted six-hander is on how one ordinary, middle-class family and their friends struggle to keep going amid the chaos.”  Noting that “war here entails long stretches of tedium punctuated by blistering moments of violence,” the FT reviewer deemed, “It is a testament to Attar and director Omar Abusaada’s sense of theatrical restraint that the latter are never depicted on stage, save for the sound of distant gunshots caught on video.”  The play’s focus, McGuinness wrote, is Taim’s empty hospital bed, “a fitting metonym for the invisibility of the conflict’s victims.”  The review-writer’s final assessment was that “the play itself, which is rich in gallows humour and devoid of sentimentality, refuses to offer any tidy political or indeed dramatic resolution.  The war and life just go on.”

The New York Times’ Jesse Green dubbed While I Was Waiting “a subtly harrowing play,” reporting that it “gets around the [‘hectoring and grandiosity’ of political plays] by embracing failure as its central subject: the failure of government, yes, but also of resistance.”  Syria’s “sense of stasis despite enormous disruption”—the continuing civil violence that doesn’t seem to change anything—“is what gives Mr. Al Attar’s play its convincing bite,” found Green.  The tension between the ordinariness of the waking characters and the grim situation of Taim, “along with some astonishing visual images that arise from it, keeps ‘While I Was Waiting’ on a narrow course between horror and banality.”  After praising a “wonderful” moment in which Omar blows soap bubbles down on Salma, Green caviled that he “was not always convinced that such moments of beauty did justice to the horror of the situation,” but conceded that “that may be the point.”  The Timesman asserted that the play asks “whether we have a moral obligation to live in danger if we can escape it, or whether our obligation is rather the opposite.”  He offered, however, “Living in the gray zone does not seem to be an answer.”  In his concluding judgment, Green averred, “Taim seems to have succumbed to an ideology of hopelessness that Mr. Al Attar and the company of his play have survived,” referring to the sometimes perilous decisions of company members about where they live and what they do.  “In doing so, they have given new life to the idea of political theater by showing us how it may look a lot like domestic drama, as seen from above.”

“When one’s entire life is spent waiting, how does one measure the time?” asked Alia Malek in the New Yorker.  This is what While I Was Waiting depicts as Al Attar, Abusaada, and the actors “bring this reality to a New York stage, capturing dynamics rarely explored by non-Syrians.”  Malek, who’s a Syrian and a Damascene herself, acknowledged that the play “forces us to remember the country’s Taims and Omars . . . but it is also an indictment of the living.”  She added that “people living under authoritarian regimes are the victims of those who rule them; they also, however, become bystanders to brutality.  In Syria, we are complicit even if not directly to blame.”  Like the characters in the play, Malek felt the draw of the city for its natives: “home is home.”  Like Nada and Salma, “nearly six million Syrians have fled the country”; even, we learn at the end, Taim had planned to flee his homeland and native city.

On the Huffington Post, David Finkle asserted that While I Was Waiting “demands immediate attention” because it’s rare for New York City to play “host to a Syrian playwright and a Syrian director commenting on conditions in their war-afflicted country,” especially when that country is so much in the headlines in the United States.  Finkle pronounced While I Was Waiting  “a sturdy play that gets at the macrocosmic breadth of a horrifying situation . . . by going extremely microcosmic and thereby earning the attention accorded it.”  The HP reviewer, it seems, had problems accepting Taim’s ability to witness, while in his comatose state, occurrences not just in his hospital room, but elsewhere in the city.  “But perhaps that . . . is just a reviewer being too literal,” the journalist offered.  (Ya think?)  Finkle also noted that “the family bouts are surprisingly out of the ordinary” and complained that they “don’t lift the drama to an impressively higher dramaturgical level.”  He concluded that “While I Was Waiting reaches no easy conclusions.  How could it?” Finkle asked, pointing out, “In reflecting the uncertainty suggested in the title, it acquires the poignancy shared by a group of people who love their country but remain adrift amid its tragic upheaval.  Al Attar keeps this element present right up to the final, heartbreaking fade-out.”

'To the End of the Land' (2017 Lincoln Center Festival)

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When the Lincoln Center Festival brochure came out last April, there were two shows that caught my attention.  One was While I Was Waiting, a Syrian play about which I was just curious (for reasons I delineate in my report, posted on 1 August).  The other, however, was a title I immediately recognized from a very enthusiastic review from the Jerusalem Post by my friend Helen Kaye: To the End of the Land, an adaptation by Hanan Snir (who also directed) of a 2008 novel by David Grossman (published in English in 2010 by Alfred A. Knopf).  In her review (included in “Dispatches from Israel 8” on Rick On Theater on 12 September 2016, http://rickontheater.blogspot.com/2016/09/dispatches-from-israel-8.html), Helen called the play To the Edge of the Land(the original Hebrew title is Isha borachat m’besora [מבשורה בורחת אשה], which Helen translated as “A woman fleeing tidings”—though I’ve seen many various translations), and she wrote that the play was a “phenomenal, unforgettable, illuminating, wrenching evening at the theater.”  She ended her review with the pronouncement: “To the Edge of the Land will keep you on the edge of your seat.  A must see.”  It’s not a sentiment I was likely to forget, and though Helen added, “Just for that it deserves an English version,” I never anticipated it’d show up here.  When it did, however, I checked back with Helen and when I asked if she’d recommend seeing it, she said, “Oh absolutely.”  So I immediately decided to go and in May booked a seat on Helen’s recommendation. 

To the End of the Land, the eighth co-production of the Ha’Bima National Theatre and the Cameri Theatre of Tel Aviv, opened at the Ha’Bima in Tel Aviv on 20 February 2016 and then at the Cameri on 25 February; the production alternated between the two theaters, playing to sold-out houses, and then toured Israel.  In 2017, the adaptation won most of the top awards at the Israel Theater Prizes: Best Original Israeli Play, Best Production, Best Director (Snir), and Best Actressin a Leading Role (Efrat Ben Zur), but the play has reportedly distressed some Israelis who’ve lost children to war or terrorism and others have been reluctant to see it.  (“People were very moved by the play in Israel, they cried, some felt shock, they felt identified with the characters.  Once people here [that is, the U.S.] identify with it, only then it can become universal,” reported director-adapter Snir.) The North American premiere of To the End of the Land (which we’ll see generated its own controversy) ran at the Gerald W. Lynch Theater, John Jay College of Criminal Justice, part of the City University of New York, from 24 to 27 July 2017; I saw the 7:30 performance on Wednesday, 26 July.  The performances were in Hebrew with English supertitles. (See my report on While I Was Waiting for a brief profile of the Lincoln Center Festival and the Lynch Theater.)

The avant-garde Ha’Bima National Theatre gives expression to the revolutionary spirit of the Jewish people through the revival of Hebrew culture and language.  The origins of the Ha’Bima (also spelled Habima, meaning ‘the stage’ in Hebrew)go back to Bialystok, Poland, in 1912; it was reorganized in Moscow in 1917 when a company of Jewish theater enthusiasts—all Hebrew teachers—was formed.  At the time, when the study of Hebrew was forbidden, this group was determined to found a professional avant-garde theater troupe, focusing on plays on Jewish themes, often performed in Yiddish.  The company soon attracted the éminence grise of Russian theater, Konstantin Stanislavsky (1863-1938), who made the Ha’Bima one of the studios affiliated with his Moscow Art Theater.  (Many of the company’s productions were directed by MAT’s Evgenii Vakhtangov, 1882-1923.)  In 1931 the Ha’Bima moved to Palestine and opened in Tel Aviv; it became the Israel National Theater in 1958 and was granted state support.  Its Tel Aviv venue, where it presents new works and classics in Hebrew, affords a home for creativity and an incubator for playwrights, directors, actors, and designers.  The Ha’Bima also welcomes artists from abroad and has represented Israel in a variety of theater festivals around the world.

Founded in 1944, the Cameri Theatre of Tel Aviv is Israel’s largest theater, staging up to 12 new productions annually amounting to more than 2,000 performances a year in the theater’s five auditoriums.  The Cameri has produced some 500 productions at home and on tour and keeps 20 shows in its repertoire.  The company employs 80 actors, and its productions are staged by directors from both Israel and abroad.  In addition to the Lincoln Center Festival, the Cameri has performed at leading theaters and festivals worldwide, including the Brooklyn Academy of Music, Barbican in London, Hannover Expo, Washington Shakespeare Festival at the Kennedy Center, Gdansk Shakespeare Festival, National Center for the Performing Arts (The Egg) in Beijing, and Moscow Theater of Nations, and more than 100 international tours with other productions.  The Cameri’s yearly international theater festivals recently included Robert Wilson’s The Three Penny Opera and Arturo Ui from the Berliner Ensemble, Volksbühne (Berlin), Schaubühne (Berlin), Deutsches Theater (Berlin), National Theater of Norway, National Theater of the Czech Republic, Public Theater, National Theater of China, Shakespeare’s Globe (London), and more than 70 other theaters worldwide.  The company’s productions have won more than 120 awards, including the Israel Prize for Lifetime Achievement and Special Contribution to Society and the State of Israel.  This year, the company received an honorary fellowship from Tel Aviv University for its singular contribution to Israeli culture for its repertoire and for nurturing excellence in theatrical performance.

On the night I went to Land, the scene entering the Lynch Theatre with the heightened security was more like getting onto an airplane than into a theater.  This was all because of the protest by Adalah-NY: The New York Campaign for the Boycott of Israel, a proponent of the Boycott, Divestment, Sanctions (known as BDS) movement against Israel  in opposition to the country’s treatment of the Palestinians.  Some 60 noted theater artists, including actor-playwrights Tracy Letts and Wallace Shawn, playwrights Lynn Nottage and Annie Baker, director Andre Gregory, and writer-actress Greta Gerwig, signed a letter calling for the Lincoln Center Festival to cancel the production of To the End of the Land because it’s partly sponsored by the Israeli government.  (Support for the production came from Israel’s Office of Cultural Affairs in North America.) 

Lincoln Center rejected the demand.  “As a cultural and education organization,” said Lincoln Center president Debora Spar in part in a statement, “. . . we are committed to presenting a wide variety of artistic voices and trust that the art we bring can stand on its own.”  (A New York Times article about the controversy is at https://www.nytimes.com/2017/07/05/theater/artists-protest-lincoln-center-play-backed-by-israel.html, in case readers are interested.  There’s a lot of other coverage of the protest, as well as some responses, on the Internet as well.)  Free-speech organizations such as the National Coalition Against Censorship supported the Lincoln Center stand on presenting To the End of the Land under its umbrella.

A few yards from the entrance to the theater on 59th Street, there was a barricade across the sidewalk manned by a cop who stopped each pedestrian to ask if she or he was attending the play.  Then at the foot of the steps leading up to the front of the building from the sidewalk was an LCF staffer with the evening’s will-call tickets (theatergoers who had their tickets with them had to show them) to be sure everyone entering was a bona fide ticketholder.  (I doubt there were any spot tickets available—the house was full as far as I could see and the Forwardreported that the run was sold out—and I don’t know what LCF did to deal with non-ticketed potential theatergoers.)
                                           
Just inside the entrance, there were CUNY security officers with metal-detector wands who checked bags and purses and metal objects that set off the indicators.  This created a bottleneck, of course, so the audience was still entering the auditorium at 7:35 and even later (for a scheduled 7:30 curtain).  I didn’t leave at intermission, but I assume there was also some security-checking for returning viewers to be sure no one sneaked in for the second act with a weapon or a banner.

(I’ve made my feelings known on the subject of censorship and attempted censorship very clearly, whether the effort comes from a government agency, a powerful corporation or industry group, or a politically, socially, or religiously motivated organization.  My last statement on Rick On Theater on this kind of act, the demand that the Public Theater withdraw its Trump-invoking production of Shakespeare’s Julius Caesarfrom its summer Shakespeare in the Park season, was “Donald Julius Trump,” posted 27 June.)

The fact was, nothing came of the protest.  There was no sign of demonstrators before, during, or after the show.  (Of course, that doesn’t mean there couldn’t have been.)  There was apparently an Israel supporter from the Jewish Defense League on hand, ready to counter-protest if necessary, but since no one showed, she was gone by the time I saw the play—the night before it closed.

Not that Land is in any way pro-Israeli in a jingoistic sense; Grossman, the author of the source novel, has frequently criticized the Israeli government over its treatment of Palestinians and the spread of Israeli settlements in Palestinian territory.  “This play in itself is a protest,” pronounced the novelist.  “We protest against this situation of people in Israel living all the time under the threat of war after war after war, with no striving towards peace.”  Adapter and director Snir asserts that the story “depicts the situation of the Israeli milieu and touches upon the shared multilayered trauma experienced by everyone living in this country. Jews, Arabs, rightists, leftists, secular Jews, and those who wear a kippa—we all share a common fate.”  (A kippaor kippah is a skullcap or yarmulke worn by observant male Jews to show their devotion to God by keeping their heads covered.)  It’s about the emotional and psychological devastation of war—especially constant war—and isn’t disparaging of Arabs or Palestinians except an occasional remark that’s directed at an enemy who’s shooting at, principally, the soldier-son of the play’s central character.  (She utters a perfectly understandable curse at one point when she’s more than usually distraught.)  In addition, the Arab cab driver the lead character hires, levels his own expletives at the Jews in a moment of anger and frustration at the plight of Palestinians and Israeli Arabs. 

The plot of To the End of the Land is twisty—and time-bending—especially the way adapter and director Snir tells it.  (Grossman, who had no hand in the adapted script, apparently tells the story more realistically and, I gather, straightforwardly—though it, too, jumps around in time.)  It’s non-linear and leaves a lot of the (historical) facts out so that if you’re not up on Israeli history and, to a lesser extent, culture, you miss details that might be telling.  (Do you know, for instance, what an “Arabic” salad is?  It’s central to one scene, and Helen says it’s a “very fine-cut” salad.)  Snir acknowledges that he knows Israeli audiences but not those in New York.  He can rely on his homeland viewers to understand what the characters are going through, but there were initial doubts that the novel could be adapted for theatergoers from outside Israel.  (There have been inquiries from places like Poland, Germany, and England about translation and production rights.)  It doesn’t help that the supertitles are either on the far sides of the proscenium or at the top of the arch so that you can either read the dialogue (which zips by pretty fast in the titles, handled by Tami Rubin and Omer Strass) or watch the actors—but not both.  (At While I Was Waiting, the titles were halfway up the two-level platform that was the back part of the set—that is, right over the heads of the actors on the stage or below the feet of the ones on the upper level—perfectly placed to watch and read.)  

In part, the play’s an odd love story among Ora (Efrat Ben Zur), Avram (Dror Keren), and Ilan (Amnon Wolf) that takes place during three wars.   The three main characters meet in a hospital in 1967 at the age of 16, in the midst of the Six Day War.  (They’re not war casualties; they’re all suffering from a life-threatening fever.  They even compete over who has the highest temperature—making a game of their own potential death!)  This random meeting ties them together and shapes their fate, in light of the fragility and anxiety of Israeli existence.  (This aspect of the play is a little like Design for Living with war and psychological damage.)

The plot then zips through some years to Yom Kippur 1973 (the Yom Kippur War, when Golda Meir was caught napping and almost lost to the Egyptian army).  Avram, who’d be 22 by then, was in the army and was captured and tortured; we see the consequences of that in the rest of the play, which moves into 2006 and the Second Lebanon War, in which Ora’s son Ofer (Daniel Sabbag) is now a soldier.  This is the crux of the play.

Ora’d been planning a hiking trip in the Galilee (“the end of the land” of Israel) with her son to celebrate the end of his enlistment.  Then the day after he’s released from his military service, Ofer gets a call from his unit to tell him there’s an emergency brewing on the Lebanese border and he volunteers to go back.  Now, in real life—a fact revealed in program notes—Grossman’s youngest son, a tanker, was killed just hours before the cease-fire with Lebanon, while the writer was finishing the novel.  In the play, Ora decides to go off to Galilee anyway, believing that if she can’t be reached to receive the “notification” of Ofer’s death, he’ll be safe.  (Ironically, the Galilee is on the border with Lebanon, right where the military emergency to which Ofer’s rushing is underway.)  She hires a cab driver, a Palestinian named Sami (Guy Messika), and makes Avram, who’s Ofer’s father, go with her.  (Ora directs Sami, “Drive to where the land ends.”  The driver responds, “For me, it ended a long time ago.”)  Avram’s still damaged from the  experiences in 1973, which he relives in a gruesome flashback.  Over several days and nights, as they hike along the Israel National Trail, doing the only thing she can think of to protect her son, Ora recounts Ofer’s life story as if that will keep them both safe from the dreaded “notifiers.”  As if in a split-screen film scene, we see Ofer and his unitmates as they prepare for possible combat on the Lebanese border, singing and joking—as well as expressing fear for what they know may come. 

This is what the play’s really about—the woman fleeing the tidings, “evil tidings, that is; that awful knock at the door, the ‘tidings’ etched on the serried ranks of military gravestones that punctuate our wars,” in Helen Kaye’s words—though it takes half of act one to get to it (and it doesn’t get going until act two).  The obsessive actions Ora takes to “protect” her son are really (though the play doesn’t use this term) magical thinking. 

Though Grossman’s son was killed in that same war, it isn’t clear what Ofer’s fate is—though the sense I got is that he survives.  But that’s not really relevant—its the effect of constant warfare on Ora and her companions (Ilan is off on a hiking trip of his own with their son Adam—not a character in the play—in Peru).  At one point, Ora loses it when she hears that a bomber has killed people in Tel Aviv and that he’d passed through her son’s checkpoint without being detected.  She’s glad that he didn’t blow himself up at the checkpoint instead, but Ofer insists that it’s his mission to have the bomb go off at the checkpoint rather than in the city.  This notion makes Ora crazy. 

In my report on While I Was Waiting, I said that that play was about how Syrians living in Damascus in the midst of that civil war try to live normal lives in the face of the violence, destruction, and personal grief.  Coincidentally, To the End of the Land is also about the herculean, not to say sisyphean, struggle to keep the fragile bonds of family together in the face of what Snir calls “a reality of existential uncertainty”: the constant violence and terror which threaten to be “the end of the land” of Israel in a different sense.  At the same time, the play shows the beauty and warmth of Israeli reality for, as Grossman explains, much of the story takes place “in nature,” in the “stillness and beauty” of northernmost Israel.  In the play, Ora and Avram meet a group of cult-like ascetics who befriend and comfort them.

David Grossman, a native Jerusalemite born in 1954, is a former child actor on Israeli radio and an outspoken left-wing peace activist.  He believes that working with the Palestinians is the only route to peace.  He’s written nine internationally acclaimed novels, five works of nonfiction, and a short story collection, as well as more than a dozen children’s books, a children’s opera, several poems, and a play.  His books have been translated into more than 35 languages.  Of his approach to writing, he says: “I experience writing like the removal of layer after layer of a cataract which prevents me from seeing the story I’m writing clearly.”  

Grossman’s received numerous awards, including the Chevalier de l’Ordre des Arts et des Lettres (France), Prix Eliette von Karajan (Austria), Marsh Award for Children’s Literature in Translation (United Kingdom), Buxtehuder Bulle (Germany), Sapir Prize (Israel), Premio per la Pace e l’Azione Umanitaria 2006 (Italy), Onorificenza della Stella Solidarita Italiana 2007, Premio Ischia – International Award for Journalism 2007 (Italy), EMET Award 2007 (Israel), and the Albatros Prize (Günter Grass Foundation, Germany).  He also received the Peace Prize of the German Booksellers Association in Frankfurt in 2010, France’s Prix Medicis for translated literature in 2011, and the Brenner Prize (Israel) in 2012.  The 2010 English translation of To the End of the Land was nominated for the National Book Critics Circle Award; in 2013 he received the French Point Award for Land and the Italian Fundazione Calcari for Lifetime Achievement.  His latest novel, A Horse Walks into a Bar (2017), recently won the Man Booker International Prize for the year’s best fiction in translation (U.K.) and has been adapted for the stage at the Cameri Theatre, directed by Dror Keren (also one of the adapters), who appears as Avram in Land.

Hanan Snir, born in 1943 in Tel Aviv (then within British Mandatory Palestine), is a graduate of the department of theater arts at Tel Aviv University and the Royal Academy of Dramatic Arts in London.  He was a trainee director at the Royal Shakespeare Company under Peter Brook (1970) and directed at London’s Royal Academy of Dramatic Arts (1970–72).  In Israel, Snir was a resident director at the Beer Sheva Municipal Theater (1972–74) and associate director of the Cameri Theatre of Tel Aviv (1977–82); since 1984, he’s been associate director at the Ha’Bima National Theatre, where he was artistic director from 1992–93.  Snir’s received numerous awards for his productions, including the Israel Theater Life Achievement Award in 2015.  He received the Israeli Academy Prize for Best Production, Best Director, and Best Translator in 2007 for Sophocles’ Antigone, and won Best Play and Best Director in 2015 for Tadeusz Słobodzianek’s Our Class.  In May 2017 he won Best Director and Best Playwright for his stage adaptation of To the End of the Land at the Israel Theater Prizes.  The stage director is also a certified psychotherapist and holds a diploma in family therapy, psychodrama, and cognitive behavioral therapy, and a master’s degree in counseling psychology from Boston University.

Snir began working on his adaptation of Land in the summer of 2014 when he was in London for a gig. When he first read the novel, he was “unable to put the book down,” but was daunted by the challenge of adapting it for the stage.  It took him “about two years to digest” the book, he said.  While he was abroad, Israel launched a military operation against Hamas in the Gaza Strip and “the ground operation and the first casualties” drove the director into “a flurry of writing.”  He also identified very strongly with the central characters:

I liked the book very much, the three main characters are people who are my age, so I know what the period is like. I was in that world too, I knew the characters, the circumstances and felt I could really understand it and have empathy towards them. 

While Grossman didn’t collaborate on the writing of the script, he did approve of the finished version and attended the dress rehearsal and has since seen about half dozen performances.  (He attended the opening performance of the Lincoln Center Festival run.)  The novel covers 630 pages (575 pages in Jessica Cohen’s English rendering) and over 50 years of the lives of the three main characters.  Reducing it to a 2½-hour, two-act play, Snir decided to concentrate on “the triangle between Ora and the men in her life, Avram and Ilan,” leaving out the “numerous characters and subplots” and the early scenes of the three characters’ childhoods. 

Snir also saw that he couldn’t reproduce on the stage a realistic representation of all the locales in the novel, particularly the outdoor scenes, and turned to what he calls “story theater.”  In Snir’s application of the term, this technique has little to do with Viola Spolin’s improvised staging of fairytales and fables, made popular by the work of her son, Paul Sills, in the 1960s, but more closely resembles Bertolt Brecht’s “epic theater”: “It does not attempt to delude the audience into thinking that this is a realistic, ‘well constructed’ play . . . but emphasizes the fact that it is a theater performance and all its elements are exposed to the audience.”  

This includes occasional direct address to the audience from the edge of the stage and musical interludes composed by Ori Vidislavski (members of the cast play drums, guitar, harmonica, and accordion) that have a klezmer-ish sound.  The scenes of Land on stage don’t transition by cause-and-effect, the way a realistic, well-made play is structured.  The leaping about in time obviates this logic, so, in Snir’s words, “It is sometimes rapid, associative, or contrapuntal in order to heighten the dramatic tension.”

Snir’s “story theater” works pretty well for the most part, especially in the shorter and more conventionally-staged scenes.  But I found the longer outdoor sequences ultimately repetitive as Ora and Avram circle and circle the center of the set trying to convey obsessive movement along the trail.  The pace of the hikers varies some, but the circling still just goes round and round.  (The play’s movement is credited to Miri Lazar.)

The acting in Snir’s To the End of the Land is essentially realistic—high-pitched and psychologically heightened, but not stylized—but Roni Toren’s set (brightly lit by Roni Cohen) is nothing but a three-sided white box that’s almost doorless.  (There’s one large double door, like one to a hospital ward, on the stage right wall and several hidden entrances on all three walls.)  The props are mostly some chairs and a table that get moved about to be used for different things (like Sami’s cab), a couple of hospital beds (for the first scenes), and some doors that actors carry on and off now and then.  These aren’t used as entrances or exits; they’re just symbolic objects which I decided were visualizations of the door Ora doesn’t want someone to knock on to bring her the news of Ofer’s death.  (I don’t know if that’s right, but that’s what I figured.)  The simple but straightforward costumes, from military combat uniforms for Ofer and his comrades-in-arms to religious robes for the ascetics, are by Polina Adamov.

To stand in for the natural beauty of northern Israel, which isn’t depicted literally on stage, though the novelist’s “picturesque descriptions of nature and the landscape are rich and wonderful in their beauty,” according to Snir, the director has the actors place some large rocks around the center of the stage and the actors who play the solders and cult members turn to the white wall and draw child-like pencil representations of the Galilean hills. 

While Ben Zur’s Ora is clearly the focal character of the stage version of To the End of the Land, the play functions essentially as a four-character ensemble with eight extras, most of whom do double duty as musicians.  Ben Zur’s a very strong presence on stage, which isn’t to say the character’s always in charge of either her own situation or the goings-on around her—but she’s never anything less than totally committed, both the character and the actress.  In her trek through the Galilee, she leads Avram in what begins to seem like a frantic effort to lose herself—literally.  Wolf’s Ilan, who has less stage time than the other two members of the triangle (since the character’s abroad, Ilan only appears in the flashback scenes), is the closest thing to a grown-up in the central foursome.  Ilan accepts Ora’s affair with Avram and, when Avram refuses to be part of Ofer’s life, Ilan steps up; but Wolf exudes an air of troubled resignation.  Keren is mercurial as Avram, ranging from a very young 16-year-old in the hospital to a nearly out-of-control damaged warrior on the Israel National Trail. 

All three of these middle-aged actors give portrayals of a trio of oddly naïve teens in the play’s first scenes, behaving almost like 10-year-olds rather than 16, but that’s largely due—perhaps intentionally—to Snir’s script and directing than just Ben Zur’s, Wolf’s, and Keren’s acting.  In contrast, Daniel Sabbag is all adolescent bluster and ego as the young soldier who revels with his buddies in the camaraderie of army life and the adrenaline high of potential combat.  (One wonders if Avram had felt this way in 1973 before he faced Anwar Al Sadat’s Egyptian army.)  When Ofer’s on the phone with his unit, you can see his excitement to rejoin them even as his mother is packing for the hiking trip.  It’s clearly more than patriotism that’s driving Sabbag’s Ofer—it’s the chance to howl with his fellows in a world without his mother.  (I confess, in my own military service, I never quite felt that impulse—but I had peers who did.  I recognize it, but didn’t experience it first-hand.)  This is clearly acted out in the scenes of impromptu singing and dancing in which Ofer and his band of brothers (and sisters) engage.

Land works better, at least for those of us who don’t speak Hebrew and don’t know the novel, on an emotional level than on a narrative one.  (A lot of the audience around me was speaking Hebrew so I gather that many Israelis were in attendance.)  The emotions and psychological states of the main characters are not only the real point of Snir’s adaptation—a hallmark of both Grossman’s writing and Snir‘s directing is reported to be an unstinting portrayal of emotional anguish—but they’re the core of the performance as well.  This isn’t surprising when we hear Snir confess that after rereading the novel as 2014’s Operation Protective Edge unfolded in Gaza, “I felt very emotional about it.”   We need the outline of the story to generate the emotions and so that they make some sense, but it’s the feelings that matter here, not the story.  That’s especially true of Ora, but also of Avram and Ilan—and even, to lesser extent, of Ofer—who’s really a catalyst.  He’s also the connector among Ora, Avram, and Ilan, the living embodiment of their childhood connection: he’s Ora’s and Avram’s son, and Ilan (who was married to Ora) looks on him as his son as well.  

As with While I Was Waiting, the press coverage of To the End of the Land was slight.  (In this case, part of the issue might have been the protest and call for boycott.  I don’t know how many critical outlets might have been deterred by the political controversy, which got more press attention than the performance.  I found it odd, though, that the New York Daily News and websites Broadway World and Stage Buddy carried related stories—the News and Broadway Worldboth reported on the protest and Stage Buddy interviewed Snir—but didn’t carry reviews.)  Once again, there’s also no Show-Score tally for Land.  I’ll be reporting on four New York notices (there are some reviews on line for the Tel Aviv performances), and I’ll recap Helen Kaye’s Jerusalem Post notice from 2016.

The Forward (formerly the Jewish Daily Forward) ran two articles on To the End of the Land, both essentially reviews (while covering other aspects of the event as well).  In one, Talya Zax, the Forward’s culture fellow, saw the play as “a microcosm of Israel as it is: Devoid of—and even ambivalent towards—a once-desired peace, struggling for internal cohesion, and demanding extraordinary physical, emotional, and ethical sacrifices from its citizens, Jewish and Arab alike.”  Quoting Snir, Zax reported the director-adapter felt, “Israel is living on many, many layers of trauma,” and added: “Those layers appeared onstage in surprising ways.”  She noted that there are scenes of “rare theatrical choice that [evoke] real wonder” that are also “heartbreaking” and others that “became alarmingly hectic.” 

In the other Forwardpiece, Jane Eisner, the paper’s editor-in-chief, acknowledged, “I approached seeing the theatrical adaptation of David Grossman’s brilliant, disturbing novel ‘To the End of the Land’ last night with some trepidation” due to the “long list of notable but misguided literary types” who’d called for its withdrawal.  The protest being unsuccessful, Eisner “was forced to confront the deep, haunting, indeed primal fear of a Jewish mother facing the loss of a beloved child” which “somehow . . . seemed more piercing in the play, dominant and unrelenting,” than in the novel.  Eisner, a self-professed “Jewish mother” herself, found this “all the more remarkable because the play was written and directed by men.”  Ben Zur’s Ora “holds the stage like she holds your heart, in a tight almost suffocating grasp that gets at every raw emotion a mother feels and expresses.  She is at once loving, confounding, infuriating, pitiable, caring and self-absorbed, but she is not irrational.”  Noting that the original Hebrew title focuses the story on Ora, the Forward editor proclaimed that “seeing the play last night affirmed my sense that the story is Ora’s story.”  In answer to the protesters, Eisner insisted that novelist Grossman “is . . . a fierce anti-war activist in the Israeli political context” and “his characters speak to a human condition that extends beyond the specific conflict in the Middle East to all mothers whose children face existential danger.”  She added: “Or should I say, all parents,” noting the writer’s own loss.  “Even if he had tried to flee,” concluded Eisner, “he could not have escaped the b’sorah[‘notification,’ ‘tidings’].  Neither, in the end, can any of us.”

Alexis Soloski noted in the New York Times that Grossman’s novel “is a work of realism, but it has a hallucinatory quality marked by intensity of feeling and complicated shifts in time” and pointed out that “Snir’s adaptation feels feverish, too.”  The stage adaptation of To the End of the Land“has a sanitary, all-white setting, but no ice-bath descriptive prose to cool down the story.”  Soloski reported, “The first act is particularly frantic, yet its most striking moments are its quietest.”  Complaining, as I did, that “the positioning of the supertitles means that non-Hebrew speakers must ignore either the acting or the translation,” the Timesreviewer warned, “The story will remain somewhat opaque to those who haven’t read the book or at least a summary.”  In the other hand, “More legible were the emotional complexities of the characters.”  Soloski caviled, “The play moves swiftly, if not always deftly” as the writer and the director-adapter “nest Ora’s struggles in their fraught and pessimistic context, made even a little more fraught, perhaps, by the controversy surrounding the production.” 

Dubbing To the End of the Landpart of “a mini-trend” of “[f]amilies at war . . . at this Lincoln Center Festival” on the Huffington Post, David Finkle described the relationship among the three central characters as “a romance that’s also a bromance.”  (Whereas I invoked Noël Coward’s Design for Living as a template, Finkle compared this part of Land to “a spin on Henri-Pierre Roché’s Jules et Jim, which Francois Truffaut stunningly translated to the screen.”)  The HP reviewer observed that Snir “is intent on his work being absorbed as storytelling rather than as a play” and found that the “story theater” “notion works most of the time,”  especially “when Ben Zur, Keren and Wolf are lending every ounce of their intense talents to Ora, Avram and Ilan.”  Finkle added: “The anguish they expend in the two-act piece is extraordinary.”  “[Ev]ery once in a while,” the review-writer lamented, “Snir’s storytelling, as opposed to Grossman’s, becomes repetitive,” citing the same circular trekking that I did earlier. Complaining also about the “the musical interludes,” which he said sometimes “become a mite overenthusiastic,” Finkle admonished, “Story Theater should always be once-upon-a-time smooth, never twee.”  Nonetheless, in the end, he concluded that

when the last sprint has been concluded, the way in which war exacerbates the already complex quality of love and the teasing, taunting and trashing of family life is movingly, possibly even memorably rendered.

On New York Theater, Jonathan Mandell reported of To the End of the Land, in which “the lives of the three main characters . . . are less defined by love than by war,” that adapter Snir “chops this story into pieces, and presents the pieces in an order that makes it more dramatic, and at times less than clear.”  Mandell added that Snir “also spices [the production] with an anti-naturalistic theatricality . . . using minimal props, [the actors’] own bodies, and occasional musical instruments.”  Though the addresses to the audience seem “attempts to help the audience . . ., the play often feels geared to people who’ve read the novel,” the New York Theater reviewer found.  In the end, however, Mandell judged that “there are enough moments in ‘To The End of the Land’ that hit hard enough to compensate for the confusion.”

As I noted at the top of this report, I was prompted to see To the End of the Land by the review from the Jerusalem Post written by my friend Helen Kaye.  Though I posted the 14 March 2016 notice on ROT last September, I feel it’s appropriate to capsulize it here as well.  Given that Helen’s an Israeli and writes for an Israeli reader, she saw the play a little differently than I could.  To the Edge of the Land (as I pointed out she called the play in English) “explains us to ourselves but it’s also the portrait of us that the world doesn’t see,” she asserted.  She continued:

For a few years now we’ve been uneasy about ourselves, about where we’re going, about what we’re doing to ourselves (and to others), as a people, as a nation.  As a people, as a nation, we’ve tried to reconcile lives that are lived on the edge of an abyss; to live normally in the fractious spaces between the endless wars.

Our theater reflects this existential dis-ease.

“Ben Zur, Wolf and Keren drive the play,” Helen affirmed.  “Watching them, I had to remember to breathe.  Had to stop myself from racing up there to comfort them, to encourage them, to hear and listen.”  Snir (of whom Helen declared in an e-mail quite simply: “Hanan Snir is a genius”) “always coaxes from his actors more than they realize is in them.”  Ora and Avram’s trek through the Galilee, emphasized Helen, “is the story of the ties that bind, that heal, that destroy, the ties of love, of pain, of joys and fears among and for us and the bruised, beautiful, laden land in which we live.”  

I think it’s obvious why I’d be impelled to see Land when I found out it was coming here.  Helen’s review betrays how moved she clearly was.  I’d never be able to see the play the way she did, of course—just as I couldn’t experience it the way Jane Eisner, a self-proclaimed Jewish mother, experienced it.  (Even though Eisner made a sop to fathers, I’m not a parent at all.)  But I could conceivably see what communicated those feelings, the performances, the staging, the writing, the theatricality.  Even though the veil of the translation, I could glimpse these aspects of theater that said those things to Helen (and Eisner).  How could I not give it try? 

[A personal note: I went through a vaguely similar situation to Ora’s with my own mother 48 years ago.  She never went walk-about to become a “notification refusenik,” as Ora calls herself in To the End of the Land, but she made “bargains”—some overt, some silent, and some expressed as jokes—to keep me alive.

[I went into the army in December 1969, as some ROTters will know by now, while the war in Vietnam was still raging.  (The Mylai massacre was revealed less than a month before I reported for active duty.)  I wouldn’t be available for overseas duty for several months at least, but my minimum contractual commitment was for two years and there was no indication at the time that the war would end by then.  Indeed, it was a common expression in those years to refer to an impossible outcome for any endeavor as “like asking for peace in Vietnam,” where the military conflict had been going on since 1949.  It had been 15 years since the United States took over the support of South Vietnam and five since U.S. troops were committed to combat after the passage of the Gulf of Tonkin Resolution. 

[Things worked out fortuitously for me, as it turned out.  I was in one kind of training program or another until 1971 before I was assigned to West Berlin for what was on paper a three-year tour.  The policy when I got to my new post, however, was for officers to serve 18 months in Europe and then be sent home for leave before transfer to Southeast Asia.  I fully expected that to happen to me as it had for my first boss in Berlin within a few months of my arrival.  But on 27 January 1973, almost exactly a year-and-a-half after I took up my duties in West Berlin, the parties to the war in Southeast Asia signed a cease-fire at Versailles.  I ended up doing the rest of my military service fighting the cold war in Europe rather than the hot one in Asia.  I served almost five years in the army, but I never saw combat.  Much to my mother’s relief—though she suffered more than few frights in my behalf nonetheless.  It was easy for me  to see myself in Ofer’s place and my mom in Ora’s.]

Supertitles

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by Philippa Wehle

[I’ve just posted reports on two foreign-language plays, both part of this summer’s Lincoln Center Festival.  One, While I Was Waiting, was in Arabic and the other, To the End of the Land, was in Hebrew—and both employed supertitles.  (My reports on these plays were posted on 1 and 6 August, respectively.)  I’ve often complained about how this device is used in theaters here, a common phenomenon at international festivals like LCF and the Next Wave Festival at the Brooklyn Academy of Music.  Usually they’re placed so that a spectator like me can’t read them and watch the actors at the same time—or even alternately.  That was the case with To the End of the Land—though While I Was Waiting handled the matter differently, putting the supertitle screen on stage as part of the set.  Waiting included a two-level platform and the screen was located at the half-way point so it was just beneath the feet of the actors on the upper level or just over the heads of the actors on the stage level—perfect for reading the text and watching the actors at the same time.  (Another frequent problem, especially with what Philippa Wehle calls “language based plays,” is that the text goes by in the supertitles too fast to read.  Below, Wehle ponders the need to translate the whole text.)  My friend Diana, with whom I often go to shows, passed on going the the Lincoln Center Festival this year because she didn’t want to contend with supertitles.  Diana’s an opera fan and she often remarks that opera houses like New York’s Met have small screens embedded in the backs of each seat so that patrons can read the titles right in front of them.  No playhouse that I know of does this, probably because, unlike opera, theater repertoires don’t regularly include foreign-language performances.  (I also presume the technology is expensive to install.)  

[I came across Wehle’s two short essays on supertitles while I was writing my report on While I Was Waiting and I downloaded them to keep in reserve for reposting at an appropriate time.  I think that’s now, with the Syrian and Israeli play reports just published on Rick On Theater.  The first article below was originally published on  The Theatre Times, aNew York website, on 26 October 2016 (https://thetheatretimes.com/musings-on-supertitles/).]

“MUSINGS ON SUPERTITLES”

Thinking about how to make supertitles more friendly, more accessible to an audience that is anxious to know what is being said in French or Italian or Lithuanian (as was the case with the stunning piece I saw in Avignon this summer, Didvyriu Aikste, directed by Kritian Lupa),  but also how they can enhance the experience of the play.  I recently saw two shows that used them efficiently and differently with great success.

Romeo Castellucci’s Go Down, Moses at Peak Performances in Montclair [New Jersey], began with a scrim behind which we could see the players walking back and forth and exchanging bits of conversation in Italian, of course.  Later a Mother, the main figure in this piece, is being interrogated by a police inspector who speaks very fast as does the Mother.  Instead of supertitles overhead or on the sides, they were on the scrim and clearly part of the performance, not a separate entity.  The scrim is used throughout the play not only to distance us from the performance but also as a location for the supertitles.  Of course, Castellucci’s shows are mostly wordless.  They are visceral experiences rather than linguistic, but it is still important to understand what the woman, who painfully delivers a baby in a public toilet, whom she names Moses, is talking about. For example:

“We are close, so close to a new beginning of the world

. . . How can we say this to the poor?

They are fated to toil.”

It is fantastic to be able to watch her and see the words on the scrim at the same time rather than having our eyes leaving the stage to look upward and our necks aching from an hour or two of trying to keep up with action and words.

The other show was Letter to a Man, Robert Wilson’s piece created for Mikhail Baryshnikov, seen at BAM [Brooklyn Academy of Music] on Wednesday, Oct 19 [2016].  Baryshnikov is wonderful as always. His dancing is so elegant; his presence throughout is electrifying.  From time to time, fragments of text are heard, either in Russian or in English.  “I am not Diaghilev.” Or “I understand war because I fought with my mother-in-law.” These are excerpts from Nijinsky’s diaries written when the great Russian dancer was losing his mind and was put in a mental institution by his wife.  The words we hear are voiceovers recorded by Robert Wilson, Baryshnikov and Lucinda Childs.  When they are heard, we also see them written as supertitles.

We hear “I am not Christ. I am Nijinsky.” In Russian, then in English and back to Russian, spoken by Baryshnikov in audio fragments, repeated over and over.  These phrases add essential layers to the drama of this man whose mind is deteriorating. We may not know Russian but the English translation follows immediately and then comes the Russian again. This is fascinating to me. I’m wondering if the art of creating supertitles couldn’t learn from this.  I’m just dreaming but instead of whole sections of a dramatic text in English projected up on a screen, for example, could there be shortened versions with the English on one side and the translated language on the other?  The audience for Wilson’s play was filled with Russians the night I saw it.  I have a feeling they must have been hearing the English as well as the Russian just as I was and perhaps feeling a melting together of both languages to add an exciting cultural dimension to the experience.

Of course, I realize that both of these pieces are mainly visual and physical, and that the problem remains as to how to successfully create supertitles for language based plays without translating every word.

MORE MUSINGS ON SUPERTITLES

[Wehle’s second article on supertitles was posted on The Theatre Times on 24 December 2016 (https://thetheatretimes.com/more-musings-on-supertitles/).]

“Knowing two languages doesn’t make you a translator any more than having ten fingers makes you a pianist.”  Unknown wise person

I have recently been asked to translate an important book on the subject of supertitles in the theatre. Called Guide du Sur-titrage au théâtre, and published in 2016 by the Maison Antoine Vitez  International translation center in Paris. Written by Michel Bataillon, Laurent Muhleisen and Pierre-Yves Diez, i[t] is a fascinating and thorough presentation of the principles and practices of creating the best possible supertitles. Along with answers to questions such as “Are supertitles absolutely necessary?” there is practical information about how to set them up on Power Point frames, in terms of length and number of lines per slide, dialogue and punctuation.

I love the authors’ comments such as “It’s a mortal sin to put any information on a frame that has not yet been spoken by the actor.” It’s hard enough for the audience to read the translated words that are zooming by. So please don’t confuse them.

Elsewhere the authors make it very clear how important the job of sending the supertitles onto the screen is. It is preferable that the translator of the titles be the same person as the one who sends the titles.  He or she is in charge of making sure that the comic or emotional effects hit the right spot.  There is nothing more disturbing to performers and directors than to hear laughter or a gasp after the delivery. To achieve an optimal result, the translator must attend rehearsals and consult with the author and the director as well as the performers.  Imagine a show that lasts for two and one-half hours. The person in charge of sending the slides sends about 2,000 titles during that time. The least mistake will be noticed. Needless to say, it is a very hard job and it is not often sufficiently acknowledged. As translator both from English to French and French to English over the past several years, I have been amazed to discover that my name is not on the credits not to mention that a theater company has used my translation without permission.

Another matter that concerns me is the question of how to downsize the original text without offending the author. First and foremost, it’s important to collaborate with all of the artists involved not just the playwright.  I’ve been fortunate to work closely with very helpful artists whose plays I have had the pleasure of translating.  I insist on a close collaboration even if the artist is in Zagreb and extremely busy.   For example, I worked with Kenneth Collins on three of his shows.  These words from him in an e-mail are typical of the kind of response I’ve had from all of the artists with whom I’ve worked:   “In terms of cutting words, it is really a case by case basis,” he wrote. “Some stuff I feel is important to the nature of what is being communicated . . . some stuff, clearly not so much.  Do you want to talk on the phone and walk me through what you would like to cut? . . . Then I can determine if I feel they take away from what I’m trying to say or not.”

More musings:

The wonderful Tiago Rodrigues, head of the Portuguese National Theater in Lisbon, who is a playwright, performer and director extraordinaire, performs his shows in Portuguese, of course, but also in French and English. No need for supertitles with Tiago.  It’s fun to think of how many people get to see his shows in a language they understand without the need for supertitles.

Talking with a friend the other day about the thorny problems of supertitles, she volunteered that she had finally seen Hamilton. To prepare for this exciting event, she bought the CD and listened to the lyrics because she knew that even if the company is singing in English, she wouldn’t follow them as well as she wanted to. Fascinating, I thought.

I’ve been in theaters where the translation of a text for a show in a foreign language is handed out to the audience in advance.  A good idea, I think, but it frequently doesn’t solve the problem of a fuller experience of the play. Either heads are down, reading the text, or the translation is read later.

[These posts were written by the author in her personal capacity. The opinions expressed in these articles are the author’s own and do not reflect the view of The Theatre Times, its staff or collaborators.

[The Theatre Times is a non-partisan, global portal for theater news.  With more than seventy Regional Managing Editors around the world, it aims to be the largest theater news source online.  In addition to its original content, The Theatre Times filters through more than eighty sources, around six hundred articles and thousands of pages of theater news every day.  Combining premium content with ease of use, The Theatre Times provides a high-performance experience that readers can trust.  Curating a steady stream of the top theater information, The Theatre Times is a leading destination for theater audiences and professionals worldwide.  Facilitating global, transcontinental collaborative models, and generating opportunities for interaction and creative development amongst a wide network of international theater artists, The Theatre Times asserts the importance and impact of theater as one of the oldest and most universal forms of human expression.

[Philippa Wehle, an editor and translator, is Professor Emerita of French Language and Culture and Drama Studies at Purchase College, State University of New York. She writes widely on contemporary theater and performance and is the author of Le Théâtre populaire selon Jean Vilar (Actes Sud, 1991 and 2012), Drama Contemporary: France (Performing Arts Journal Publications 1986) and Act French: Contemporary Plays from France (PAJ Publications, 2007). She has translated numerous contemporary French language plays (by Marguerite Duras, Nathalie Sarraute, Philippe Minyana, José Pliya, and others). Her latest activity is translating contemporary New York theater productions into French for supertitles (ERS, Kenneth Collins, Jay Scheib, Basil Twist, Okwui Okpokwasili, Tina Satter, Christina Masciotti, and Andrew Schneider). Dr. Wehle is a Chevalier in the French Order of Arts and Letters.]

Colley Cibber

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by Kirk Woodward

[Kirk Woodward, the most prolific of Rick On Theater’s contributors, is not only a playwright, actor, director, and teacher of acting, but, like me, he’s a perpetual student of theater history.  If ROTters haven’t spotted that already in his slew of previous posts, he demonstrates it once again in his report on Apology for the Life of Colley Cibber, the memoir of the 17th- and 18th-century actor-playwright-manager.  Cibber worked the boards during what’s arguably the most—certainly one of the most—tumultuous and confusing period of English theater history, the gap between the restoration of the British monarchy and the reopening of the theaters after the Commonwealth of Oliver Cromwell and the rise of the great writers and actors of the late 18th century, the Enlightenment in Europe, and the surge of creativity in the early and middle 19th century that led ultimately to Oscar Wilde and George Bernard Shaw, the beginnings of the modern theatrical era. 

[Kirk demonstrates his knowledge of theater history, as well as general cultural history, as he puts Cibber and his career in context and comments on his accomplishments (or lack thereof) often in contrast not just to Cibber’s contemporary detractors, but to the memoirist himself.  Kirk’s done this before onROT, most notably with Shaw, of whom Kirk’s a huge fan but not a blind one (see his “Bernard Shaw, Pop Culture Critic,” 5 September 2012; “Eric Bentley On Bernard Shaw,” 3 December 2015; and the “Re-Reading Shaw” series, 3 and 18 July, 8 and 23 August, and 2 September 2016).  At the very least, Kirk’s profile of Colley Cibber is an opportunity to get an introduction to a less-well-known figure in theater history and a less-familiar time in British theater—which, after all, is the foundation for American theater, like it or not.  (We revolted against the British Crown in the 18th century—after Cibber’s death, of course—but not British culture.) 

[The recurrent benefit of Kirk’s contributions as guest blogger is that he always provides an informative and edifying perspective on whatever topic he examines.  I’m always delighted to publish one of his pieces and will always be grateful that my friend lets me do so as often as he does.  I trust that ROTters will agree upon reading “Colley Cibber.”  ~Rick]
                                                                   
Without question my favorite literary genre is theatrical autobiography. The reason couldn’t be simpler: I love theater, and I can’t think of anything more fun than, in person or in books, hanging around with others who love it too. I suppose the most thrilling example of the genre is Act One (1959), an account by Moss Hart (1904-1961) of his life up to his first big theatrical success, Once in a Lifetime (1930), which he wrote with George S. Kaufman (1889-1961). [Kirk has blogged on the Lincoln Center Theater’s stage adaption of Act One; see his article on 25 June 2014.]

An earlier example of theatrical autobiography is the Apology for the Life of Colley Cibber (1740) – a life that more than one person has said he was right to apologize for. We will get to that point shortly.

A brief historical perspective: The English Civil War began in 1642 and the English theaters were closed that same year, breaking the continuous line of production from Elizabethan times. In 1647 the Puritans under Oliver Cromwell (1599-1658) actually outlawed dramatic productions.

The restoration of a king (Charles II, 1630-1685) in 1660 led to the re-legalization of theater. Cibber describes in his book two major changes in the new theatrical scene around that time: plays began to feature scenery (as opposed to the relatively bare stage of the Elizabethan and Jacobean theater of Shakespeare), incidentally raising the cost of producing a play; and women began to play women’s roles, something unheard of in Shakespeare’s time.

At the time Colley Cibber (1671-1757) began his theatrical career, there was only one authorized theater in London, located in Drury Lane (sometimes called Covent Garden). That situation changed dramatically during his apprenticeship, when a second theater, Lincoln Inn’s Fields, was established.

Cibber today is remembered, when he is remembered, for the following four things:

He was the sixth person to hold the title of Poet Laureate of England, from 1730 to 1757, so his name appears in any list of British Poets Laureate. Poet Laureate is never an easy job, since the title holder is required to create verse for state occasions, a task perhaps seldom congenial to the poetic imagination, which Cibber doesn’t appear to have had in the first place. It was generally assumed that he got the position because of his fervent support for the government in power.

In particular, his exalted position as Poet Laureate was particularly irritating to Alexander Pope (1688-1744), a genuine poet, in fact the greatest of his time. Pope made Cibber the central character – the “King of Dunces” – in his four book version of the Dunciadpublished in 1743. This mock epic poem pictured Cibber – who is generally recognized as a major factor in the development of the sentimental drama of his time – as the symbol of all that was wrong with British culture of the day.

Cibber is also remembered as one who liberally adapted several of Shakespeare’s plays, cutting and rewriting with abandon. His version of Richard III has received particular scorn in later years. Bernard Shaw, interestingly, defended Cibber a bit, noting that “Off with his head! So much for Buckingham” (Cibber’s invention) isn’t worse than many of the words Shakespeare put in Richard’s mouth. But in general Cibber manhandled Shakespeare’s plays, although Cibber speaks of the Bard practically as an idol.

And Cibber is also remembered today because he wrote his Apology (meaning a defense of, not an expression of sorrow over, his life), which Shaw considered the best account of theater in England during and around the years of Cibber’s theatrical career (1690-1745), an opinion expressed by others as well.

The book is said to have infuriated Pope, partly because of its lack of, well, apology. In the book Cibber takes himself pretty much as he comes. He doesn’t claim extraordinary merit for himself; he recognizes that his talent is limited, but he also recognizes that he has been able to make a living, and in fact a name, in theater, and why should he apologize for that? If all he’s accused of is writing some bad verse, he says, that isn’t worth his getting terribly upset over.

Pope’s Dunciad is brilliant satirical verse, ending with a vision of the triumph of “Dulness” that today still has the power to make us take a second look at mass culture:

Thy hand, great Anarch! lets the curtain fall;
And universal darkness buries all.

But one feels, reading Cibber’s book, that he does not feel responsible for the fall of civilization or anything of the sort. One also feels, perhaps, that Pope spends a lot of time and energy on someone he claims to consider an insignificant artist.

They knew each other and did not get along well; Pope attacks Cibber many times in his writing, Cibber replies several times. Pope would say that Cibber represented the decline of art in his time. Cibber would say that he was just trying to make a living. The two positions are not mutually exclusive.

There are, in fact, other reasons for possible irritation at Cibber. As a staunch Whig party [later the Liberals] man, he wrote a political play, The Non-Juror (1717) that infuriated the Tories [Conservatives], and on the other hand he supported the establishment of the censorship of the drama, originally created in particular to silence Henry Fielding’s anti-Whig plays and not finally abolished until 1968. Cibber devotes pages to a defense of that institution.

He is often an eccentric stylist as a writer. And he seems, even by his own account, to have been, to say the least, an imperfect character. On the other hand, who isn’t? And while Pope might not have approved of Cibber’s memories of the theater of the time, we ought to. Their historical value is huge.

In his Apology it takes Cibber a little while to settle in to the “meat” of his reminiscences, the sections on theater. In early passages, and occasionally later, he sometimes seems to feel he needs to write extensively in order to fill up a book. As he gets going, though, he seems to find he has plenty of material.

He writes his book as though he is speaking it, in an informal tone which one would guess also irritated Pope. Cibber can be droll, which makes sense since tragedy was never his field; comedy was his forte, and we see that, for example, in this glance at audience responses of the time:

To speak critically of an Actress that was extremely good were as hazardous as to be positive in one’s Opinion of the best Opera Singer.

A few samples of his narrative of the theater of his time will hopefully give the flavor of the Apology. For example, Cibber remembers vividly the life of an ordinary working actor. He recounts a squeeze play between management and performers, which the performers finally won, but not before management attempted to correct its mistakes by stiffing the actors:

When it became necessary therefore to lessen the Charge, a Resolution was taken to begin with the Sallaries of the Actors.

However, it turned out that audiences were not as interested in producers as they were in actors, so management had to give in – to an extent:

Powel and Verbruggen [two significant actors], who had then but forty Shillings a Week, were now raised each of them to four Pounds [i.e., 80 shillings] and others in Proportion: As for myself, I was then too insignificant to be taken into their Councils, and consequently stood among those of little Importance, like Cattle in a Market, to be sold to the first Bidder.

Like many another actor (say, off-Off Broadway), Cibber was happy to be poorly paid if he could only have a place on or near the stage:

Pay was the least of my Concern; the Joy and Privilege of every Day seeing Plays for nothing I thought was a sufficient Consideration for the best of my Services.

Management created one theater, many of the leading actors formed another. As the management side lost clout, its productions fell in quality:

Honours of the Theatre! all became at once the Spoil of Ignorance and Self-conceit! Shakespearwas defac’d and tortured in every signal Character – Hamlet and Othello lost in one hour all their good Sense, their Dignity and Fame. Brutus and Cassius became noisy Blusterers, with bold unmeaning Eyes, mistaken Sentiments, and turgid Elocution!

Cibber notes that none of these disasters were his fault, since he was at that time such a minor actor that he was unable to have any impact.

Cibber’s entire account of these management/actor “wars” makes riveting and even hilarious reading. The story of two competing performances of Hamlet, and how first one theater and then the other gave up and abandoned Hamlet, both choosing instead the same replacement play, something called The Old Batchelor (by William Congreve, 1693); how at the last minute Cibber’s troupe realized they hadn’t cast an important role in the play, and in desperation let Cibber have it; how he impersonated the original actor of the role to perfection, to great applause; and how he still couldn’t get decent roles afterwards, because the company thought he couldn’t play anything else . . . one can hardly imagine a better theater story.

Cibber, in fact, notes that he was almost neverable to get the roles he wanted, unless he wrote them for himself.

This Misfortune, if it were one, you are not to wonder at; for the same Fate attended me, more or less, to the last Days of my remaining on the Stage. What Defect in me this may have been owing to, I have not yet had Sense enough to find out, but I soon found out as good a thing, which was, never to be mortify’d at it.

Cibber wrote Love’s Last Shift (1688), giving himself the supporting role of Sir Novelty Fashion, and his play is the one usually cited in biographies today. John Vanbrugh (1664-1726) wrote a sequel,The Relapse (1696) that is still performed today, although Cibber’s ordinarily is not – an irony in Cibber’s career of ironies.

Cibber went on to write or adapt more than two dozen plays, frequently creating roles for himself. He played numerous villains, such as Othello’s Iago, and he speculates that he owed some of his rather unfortunate popular reputation to his success in playing disgusting characters convincingly. Cibber reports that he simply did not have the vocal qualities appropriate for noble or tragic characters.

His deficiencies, if that’s what they are, do not prevent him from describing a significant number of the actors of his time, with – as far as I can tell – skill and accuracy. He notes what his contemporaries can’t do on stage, but is much more interested in what they can do, and he is generous in appreciating them, even when they weren’t particularly kind to him.

Here is some of his comparison of two actors who were on the stage in the same era:

Booth and [Wilks] were Actors so directly opposite in their Manner, that if either of them could have borrowed a little of the other’s Fault, they would Both have been improv’d by it: If Wilks had sometimes too violent a Vivacity; Booth as often contented himself with too grave a Dignity. The latter seem’d too much to heave up his words, as the other to dart them to the Ear with too quick and sharp a Vehemence: Thus Wilks would too frequently break into the Time and Measure of the Harmony by too many spirited Accents in one Line; and Booth, by too solemn a Regard to Harmony, would as often lose the necessary Spirit of it: So that (as I have observ’d) could we have sometimes rais’d the one and sunk the other, they had both been nearer to the mark. Yet this could not be always objected to them: They had their Intervals of unexceptionable Excellence, that more than balnc’d their Errors.

Cibber ultimately became a successful actor (in certain roles – not in tragedy) and playwright, and one of a trio of theater managers who ran their operation successfully for twenty years – a notable theatrical achievement in any era. He appears to have shown generally good judgment as a theater manager:

I do not remember that ever I made a Promise to any that I did not keep, and therefore was cautious how I made them. This Coldness, tho’ it might not please, at least left the [actors in the company] nothing to reproach me with; and if Temper and fair Words could prevent a Disobligation, I was sure never to give Offence or receive it.

Toward the end of the book, Cibber appears to lose a little interest in his subject, and I found that the book began to wear me out. Theater, it appears, always has been and always will be a messy and exhausting business. It certainly was in Cibber’s time. Still, he loved it, and it has its rewards, including a large stock of terrific anecdotes, something of which the Apology has more than its share.

[As most theater people, both pros and amateurs, can attest, Kirk’s final statement is still true today: we love to tell theater stories culled from our own experiences as well as others’.  In fact, I’ve posted a few of mine on Rick On Theater over the years, most notably in “Short Takes: Theater War Stories,” posted on 6 December 2010.  Next to talking about ourselves, theater folk love to talk shop.  Get a bunch of us together under any excuse, add some food (preferably free) and drink, and you’ll be regaled with all the stage anecdotes you’ll ever want to hear!

[In addition to the books Kirk names in his opening remarks, principally Moss Hart’s Act One, I’d like to mention a few more that I found particularly enjoyable.  The first is Run-Through  (1972) by John Houseman (1902-88), which is more than just a theater memoir, covering, as it does, Houseman’s association with Orson Welles (1915-85) in his stage, radio, and film careers.  For theater people, especially actors, arguably the granddaddy of theater autobiographies is My Life in Art (1935) by Constantin Stanislavsky (1863-1938), the story behind the founding of not only the world-renowned Moscow Art Theater, but the modern art of acting and actor-training in the Western world. 

[If we stretch Kirk’s parameters a little from autobiography to biography, I’d include Lyle Leverich’s Tom: The Unknown Tennessee Williams(1995), which takes the arc of the playwright’s life up to his first success, The Glass Menagerie in 1944.  Generally deemed one the two best (with Arthur Miller) American theater writers of the second half of the 20th century, Williams (1911-83) lived a real-life soap opera—and his life is clearly reflected in many of his plays.  Finally, I’d add another bio, recounting the astonishing life and career of the first American actor to gain an international reputation, Edwin Booth (1833-93).  I’m referring, of course, to Eleanor Ruggles’s book Prince of Players (1953), turned into a film starring Richard Burton in 1955.  There are, of course, literally hundreds of books by theater men and women, and I daresay each of them has its advocates; I imagine ROTters have their own lists of favorites.

[Kirk observes above that Colley Cibber was known to have “adapted several of Shakespeare’s plays, cutting and rewriting with abandon.”  He wasn’t the only one to have taken such liberties, of course: bowdlerizing the Bard was a going concern in the 18th and 19th centuries.  I’m always reminded, when I hear accounts of this practice, of something my father told me of his own school years.  My dad was a native New Yorker and attended New York City public schools until college.  Because German was one of the languages (among several others of eastern and central Europe) spoken in his family, Dad studied the language in high school (1932-36).  He told me he was amused when he was assigned to read German translations of Shakespeare’s plays, as well as other works of literature, to find the title page of the texts inscribed with the phrase: übersetzt und verbessert.  In English, that means “translated and improved”!  The arrogance! he thought.

[Toward the end of his report on Apology for the Life of Colley Cibber, Kirk remarks: “Like many another actor (say, off-Off Broadway), Cibber was happy to be poorly paid if he could only have a place on or near the stage.”  This calls to my mind  a line I repeated in a recent post, “MicroRep” by Kirk Woodward (27 July), so I’ll quote it again:

One of Kirk’s last comments, about the actors having been willing to perform for free, reminds me of a line an actor friend of mine used to like to say: ”Actors are the only people who’ll work for nothing if you let them.”  I suggested we get T-shirts printed up!

[Apparently, this is a sentiment that stretches back much further than the 20th century!]

'Calder: Hypermobility' at the Whitney

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Among my favorite artists, largely because his work is just so entertaining and . . . well, fun, is Alexander Calder, principally a sculptor—though that title’s too limiting to do him justice—who also worked many other forms.  He’s probably best known for his mobiles, an art form he invented and of which he surely created hundreds over his lifetime, and perhaps the huge public sculptures he dubbed “stabiles,” seen in many public plazas in cities all over the United States—including New York.  (There’s a stabile in front of the New York Public Library for the Performing Arts at Lincoln Center, appropriately entitled Le Guichet (The Box Office), 1963, that I love.  I often deliberately walk under this 1965 gift to New York City when going to or from the library, just for the fun of it.) 

I own a Calder lithograph that’s of the same iconography as the sculptor’s mobiles—the same color palette and the same blobby shapes.  It could, in fact, be seen as a study for a possible mobile (though I’m pretty sure that’s not what it was intended for).  The title, Magie Eolin (1972)—the nearest translation for which I can come up with is “magic of the wind”—might suggest that it was inspired by the wind-driven sculptures so beloved by both the artist himself and his fans.  I also have a faux-Calder mobile in my study.  My mother bought it as a gift for my father at one of the Washington museum shops, the National Gallery of Art or one of the Smithsonians, and they passed it on to me sometime after I moved into my present apartment—which has an extra room for my study/guest room.  It’s not an actual Calder, but it was clearly modeled after his work (and could almost pass for one of Calder’s mobiles . . . if you don’t look too closely).

Thus, when I read that the Whitney Museum of American Art, which two years ago opened a new building in the West Village in my cruising range, was planning an Alexander Calder exhibit, I knew I had to go over and see it.  I asked my friend Diana (who’s a Whitney member) if the artist was one in whom she’s interested, and when she said he is, I suggested we meet sometime during the exhibit’s run to view it.  It took us a while to coordinate a date and time, but we finally met on Saturday evening, 12 August, and went to the Whitney to see Calder: Hypermobility, an exhibit of the sculptor’s mobiles, including both the ones run by little motors, which the artist created first and are rarely seen (and even more rarely set in motion) today, and the more familiar wind-activated mobiles.  

The show’s very small—I didn’t realize that from the write-ups: there are only 36 sculptures, all in one gallery.  Nonetheless, it was wonderful.  We actually spent about two hours in the Whitney’s eighth-floor Hurst Family Galleries and twice saw an art handler “activate” some of the mobiles.  (There’s a schedule for the museum staff to come up and make selected pieces move, either by turning on the motors hidden in Calder’s mechanized mobiles—the motors have all been restored and even up-dated so that the handlers can operate them with a remote—or spinning others by gloved hands or with long, padded sticks so visitors who are there at the time can see them move.)   Jay Sanders, Hypermobility’s curator, insisted that “movements and changes are integral to the work,” but the handlers only activate four pieces at a time, though each time they do different mobiles.  On Saturdays, they come once an hour on the hour, so we caught two activations.

Hypermobility, organized by Jay Sanders, Engell Speyer Family Curator and Curator of Performance, with Greta Hartenstein, senior curatorial assistant, and Melinda Lang, curatorial assistant, opened at the Whitney Museum on 9 June 2017 and will continue until 23 October.  The exhibited works cover three decades of Calder’s career, from the 1930s to the 1960s, though the pieces aren’t arranged in any kind of chronological sequence.  The older, motorized mobiles are mixed in among the later, free-floating sculptures.  While there’s a contiguity among many of the sculptures, displaying Calder’s now-famous blobby-shaped elements, painted in his signature colors of black, yellow, red, blue, and white, quite a few stand out as atypical, such as Fish (1944), which not only is representative—it looks like a (stylized) fish—but it’s made of shards of glass rather than Calder’s more common wood, fabric, or metal.  This is a demonstration of what Calder called “disparity,” which the museum defines as “a term the artist used to describe the complex variation and disjuncture of forms, colors, densities, and movements within a single work and across multiple objects.”  

Many of the three dozen works—which include one large (though not monumental) stabile (The Arches, 1959) and at least one non-moving carved wooden figure (Double Cat, 1930)—come from the Calder Foundation and some are part of the permanent collection of the Whitney, which has a long and extensive relationship with Calder and his work.

Alexander Calder (1898-1976) was practically born to be a sculptor.  His father, Alexander Stirling Calder (1870-1945), was a sculptor who created public installations, many of them in Philadelphia (which is 100 miles west of Calder’s birthplace of Lawnton, Pennsylvania, ten miles east of Harrisburg), and his grandfather, Alexander Milne Calder (1846-1923), was also a sculptor, responsible for the statue of William Penn atop Philadelphia City Hall.  (The former Nanette Lederer,1866-1960, the youngest Calder’s mother, was a portrait painter.)  The Calders moved around the country frequently for Stirling’s health (he was diagnosed with tuberculosis in 1905) and his work, and in each home, as young Alexander grew up, his parents established a studio for their artistically precocious son, who began making art, in the form of jewelry for his sister’s dolls, when he was about 8. 

Despite his obvious talent, however, they didn’t want Alexander to live the precarious life of an artist and upon graduating from high school in 1915, Calder enrolled in the Stevens Institute of Technology in Hoboken, New Jersey—almost directly across the Hudson River from the Whitney Museum, which has clear views of the New Jersey shore from the large windows and terraces on the upper floors—to study mechanical engineering.  Graduating from Stevens Tech in 1919, Calder worked in engineering-related jobs for several years.  His artistic proclivities caught up with him, however, and he enrolled in New York City’s  Art Students League and in 1926, moved to Paris, the mecca for all incipient artists.  Living in the bohemian Montparnasse quarter, Calder became friends with a number of avant-garde artists, including surrealist and Dadaist Marcel Duchamp (1887-1968), surrealist  Joan Miró (1893-1983), Dada founder and sculptor Hans (Jean) Arp (1887-1966), and abstract painter Piet Mondrian (1872-1944). 

Now married, he returned to the New York area in 1933, settling in Connecticut, and, with respect to this career, he never looked back.  Most famous for the mobiles that are the subject of Hypermobility, Calder worked in many media and forms, some of them quite surprising.  He made mechanical toys, sculpted in wire, created monumental stabiles, made abstract paintings and lithographs (some of which, like my Magie Eolin, bear a striking resemblance to the mobiles), and fashioned jewelry.  In 1972, he contracted with Braniff International Airways to paint a Douglas DC-8-62 jet airliner and in 1975, he painted a BMW 3.0 CSL for the car manufacturer’s Art Car Project. 

Calder’s initial adult art works, starting in the 1920s, were his wire sculptures.  Following his juvenile experiments with doll jewelry, they came before (but overlapped with) the mobiles and the massive stabiles.  Just as Calder’s background in mechanical engineering must have guided his work with the motorized mobiles (which, counterintuitively, predate his floating mobiles by a few years), the wire sculptures led to the wind-activated mobiles.  I saw Focus: Alexander Calder, an exhibit at the Museum of Modern Art many years ago (2007-08) of mostly those wire pieces (plus some of the early mobiles) from the ’20s through the ’40s.  The whimsical figures, both generic and famous, are delightfully rendered, almost childlike, except they’re too sophisticated in execution to be by a child.  In MoMA’s view, the wire sculptures show how Calder approached creating works of art with a combination of whimsy, ingenuity, and a sophisticated visual sense.  The mobiles display those qualities, too.  The stabiles are too massive to give that impression.  

It was reportedly a visit in 1930 to the studio of his friend Piet Mondrian, whose starkly geometric paintings were characterized by intersecting vertical and horizontal black lines and planes of bright, primary colors, that inspired the sculptor to commit wholly to abstract art.  In 1932, Calder invented a new form of sculpture that was kinetic, balancing its components to evince an idiosyncratic series of movements.  “Just as one can compose colors, or forms,” contended the artist, “so one can compose motions.”  He gave the innovation the name “mobile,” suggested by his friend Marcel Duchamp as a sort of pun because the French word means not only ‘moving,’ ‘capable of motion,’ or ‘in motion’ but ‘motive’ (as of a crime) or ‘the force behind movement.’  (New York Times art reviewer Jason Farago quipped, “Sly as ever, Duchamp cast Calder’s kinetic art as a kind of sneak attack.”  Calder’s friend Hans Arp coined the name ‘stabile’ off of ‘mobile’ as those sculptures don’t move—but give the impression of motion, as if depicting movement frozen in time.  “You have to walk around a stabile or through it,” said Calder, “—a mobile dances in front of you.”)  The mobiles work in intricate ways, some simply revolving and some making what the museum described as “uncanny gestures.”  From this perspective, Calder: Hypermobility is a display of, as Whitney curator Sanders puts it, “the diverse taxonomy of movements within Calder’s work.”

Some of the moving sculptures are designed so that the little pieces that comprise them collide or bump, so those works not only move, but also make unpredictable percussive sounds as well.  (One mobile hanging from the gallery’s ceiling, Red Disc and Gong, 1940, is an anomaly; one reviewer labeled it “a visceral study in toying with viewers’ anticipation.”  Calder’s intent was for a sort of drum stick, a long pole with a spherical fabric head, to strike a metal disc to make a gong-like clang . . . but as the kinetic sculpture spins slowly above our heads, the striker doesn’t touch the gong—at least not enough to make a sound!)

As I pointed out earlier, the Whitney Museum has had a long association with the work of Alexander Calder.  As a nascent artist, Calder became a member of the Whitney Studio Club and soon after, he participated in the Studio’s Eleventh Annual Exhibition in 1926 (five years before the Whitney Museum of American Art was even founded).  After figuring in a number of Whitney Annuals (the precursors to the Whitney Biennials) in the 1940s, the museum started acquiring large holdings of the artist’s work.  Today, the Whitney’s collection of Calder’s work is the largest of any museum in the world.  In the 1970s, Calder lent the Whitney Cirque Calder (1926-31), a miniature circus sculpted from wire, cloth, string, rubber, cork, and other found objects that’s one of his most popular pieces; it became the subject of Calder’s Circus at the museum in 1972; the Whitney purchased Cirque Calder in 1983 and committed further resources to restoring in the 2000s.  In addition to Calder’s Circus and Calder: Hypermobility, the sculptor’s been the subject of many other exhibitions at the Whitney, including Alexander Calder: Tapestries (1971), Three Sculptors: Calder, Nevelson and Smith (1974), Alexander Calder: Sculpture of the Nineteen Thirties (1987–88), Celebrating Calder (1991), I Think Best In Wire: Alexander Calder (2006), Alexander Calder: The Paris Years, 1926–33 (2008–09), and Collecting Calder (2014).  In 1976, the Whitney mounted Calder’s Universe,a major retrospective of the sculptor’s work, which opened just before the artist’s unexpected death on 11 November at 78.  (For a brief history of the Whitney Museum of American Art, see my report on the Whitney Biennial, posted on ROT on 22 June.)

One of my favorite Calder pieces, by far his largest mobile and the last major art work he created, hangs from the ceiling of the center court of the National Gallery of Art’s East Building in Washington, D.C.  The red-and-black Untitled (1976) is 76 feet long, weighs 920 pounds, and is composed of 12 arms bearing 13 aluminum panels which resemble a stegosaurus’s dorsal plates.  (Calder had planned the non-motorized mobile in steel, but that turned out to be too heavy to function the way the sculptor intended, so his close friend, Paul Matisse, the grandson of artist Henry Matisse, translated the design into aluminum.)  Calder approved the final construction plans a week before his death, while the I. M. Pei-designed East Building was still under construction, and was installed on 18 November 1977, just past the first anniversary of Calder’s death.  I have visited the NGA’s East Building, which opened in 1978, hundreds of times over the years, and Calder’s Untitled and the Joan Miró tapestry Woman (1977) in the same vast, open gallery just beyond the museum’s entry were always my first pleasures, no matter what show I was there to see.  It was like being greeted by old and dear friends; both were removed some years ago for cleaning and maintenance, and I missed them dearly.  (The mobile was returned to its  proper place, but the tapestry was replaced.)

It’s fun to see the pieces in motion.  It’s all very whimsical and delightful!  For some reason I no longer recall, Diana pronounced on the grimness of the world through history.  That prompted me to observe that I didn’t really know anything about Calder’s life outside his art (I’ve now read a little since seeing Hypermobility), but that if that’s any evidence, he wasn’t a melancholy or dour man.  Aside from his mobiles, which are certainly sophisticated playthings that are meant to do little more than provide pleasure to the viewer, his lithos and wire sculptures are also all up-beat and whimsical.  I’ve never seen a Calder piece that’s dark or brooding.  Calder apparently had his serious side—he was so opposed to the war in Vietnam that President Nixon put the artist on the White House “Enemies List”—but his art was for pleasure.  (Could anyone overlook the fact that Calder’s circus is just an art-inspired “set-up,” as my brother and I called such play assemblages when we were little?)  “My fan mail is enormous,” joked the sculptor. “Everyone is under 6.”  And Alexander S. C. Rower, Calder’s grandson, proclaimed that his grandfather’s art isn’t “about anything.  The subject is you—and your experience.”

Though the mobiles are fascinating even when they’re still (which the free-hanging ones really never are since the merest shift in the ambient airflow, even indoors—heating and air-conditioning move the air around in the gallery just as they do in your home—makes them spin a  little) because Calder’s work is often lacy and delicate (like Hanging Spider, c. 1940, and Big Red, 1959) or funny or evocative (such as Sea Scape, 1947, which seems to show some influence of Joan Miró, another artist-friend of Calder’s, in the marine objects the sculptor sets afloat in the air)on its own, seeing them in motion is to see them the way the creator meant them to be.  Calder was intrigued by performing arts, specially dance, and he designed several stage sets that incorporated his mobile techniques.  

Indeed, the mobiles themselves contain a strong element of performativity both in the movements they make, which are seldom simple or straightforward, and their appeal to the . . . well, audience.  The components of many of the mobiles bounce or dip, rise and fall, or rotate as they spin.  A wonderful example of this effect is Blizzard (Roxbury Flurry) (1946), a large hanging mobile of small, white metal discs that, when immobile, evokes a snowstorm in suspended animation—and when activated, is an impressionist’s vision of snow flakes blown about by eccentric atmospheric effects.  The “flakes” seem to dance in the air to Calder’s long-ago choreography, rising and dipping as they circle around the mobile’s axis.

Now, I knew this from having seen some of the mobiles before—not activated, which is a rare experience because of the ages of the pieces and, in some instances, their precarious condition (the art handlers at the Whitney charged with putting the sculptures into motion have been carefully trained by Calder’s grandson Rower, president of the Calder Foundation, for this gig)—but what was new to me were the sound effects some of the pieces are designed to make and the shadow plays.  At least two of the mobiles in Hypermobility, one motorized (Square, c. 1934) and one wind-driven (Red  Panel, c. 1936), are constructed on a background of a large, flat, painted square of wood onto which the moving forms cast shadows that themselves move in patterns and shapes that reflect, but don’t exactly match, the objects.  It depends on the perspective of the viewer and the location of the light source, so while the “live” objects might seem unchanging and fixed, the shadow show is unpredictable.  When I studied Asian theater, I learned about wayang kulit, Indonesian shadow puppetry.  Spectators have a choice to sit in front of the screen and watch the shadow play, or behind the screen and watch the puppeteers manipulate the puppets.  With these Calder mobiles, you get both perspectives at once.  It’s two, two, two shows in one! 

I’ve said many times (regular ROTters will have read it in any of my reports on an art show) that when my mother and I used to go to an exhibit, we’d always assess the overall pleasure level by deciding what we’d come back for on a “midnight shopping trip.”  I’ve seen a few shows where I wouldn’t want any of the art on exhibit (the recent Whitney Biennial was in that category) but most have one or two pieces—three if it’s a big show—I’d love to put in my apartment.  Every once in a while, I go to a show after which I’d have to say I’d need to back a big truck up to the gallery and load in the whole exhibit.  The Whitney’s Calder: Hypermobility was like that!  I’d especially love to have some of his hanging mobiles (there are some that stand on the floor, such as my favorite piece, Aluminum Leaves, Red Post, 1941, or on a surface, like Myrtle Burl, 1941) because I have so many things on my walls, floors, and table tops that hanging from the ceiling is the only space I have where I could accommodate more art!  Besides, they’re such fun!!

The reviews for the Whitney’s Calder: Hypermobility were almost universally laudatory.  David D’Arcy in the New York Observer called Calder “a revolutionary with mass appeal.”  Of the sculptor’s art, D’Arcy said:

He played the materiality of sculpture in three dimensions against the immateriality of weightless objects suspended in the air.  A favorite gambit of his was to take inanimate objects and place them in motion.  The sculptures on view remind us that he kept trying, and kept coming up with new ways of doing this.

Though small, the Whitney exhibit shows “how [Calder] departed from those shared elements [with his peers] toward a greater simplicity or mobility or just a greater leap of the imagination.”  D’Arcy pointed out the persistent reflections of Miró (mentioning specifically Sea Scape) and other contemporaries like Matisse (in his cut-outs) “when the oversized snowflakes in Blizzard (Roxbury Flurry)  spin in two directions on two axes.”  The Observer art reviewer also observed:

When the works in “Hypermobility” are motionless, we get a silent harmony that seems to defy engineering logic.  When the works move, it seems proper to steal the description ballets mecaniques, a title coined for an earlier work by Fernand Leger.

And when the sculptures are “motorized” . . . movement brings enchantment to constructions that seem awkward when they just stand there.

D’Arcy summed up the Hypermobilityexperience by asserting:

“Calder: Hypermobility” will be a popular show, if not for the sheer imagination on view, then for the activator who moves in a chimney-sweep’s coat to keep the motion going when there’s no motor to do it.

That’s a fun kid-friendly novelty, yet what’s enduring about these inanimate sculptures is the life that Calder placed inside them.  But don’t worry, they won’t follow you down the stairs.

The Economist review affirmed that “no sculptor has incorporated the fourth dimension with Calder’s intelligence, dedication and sly humour.”  Hypermobility“chronicles the artist’s long investigation of form in motion.”   The earlier, motorized pieces, observed the unnamed reviewer, are the “surprises” of the show: they’re “clunky, quirky, infused with a Dadaist irreverence and sense of play.”  The Economistwriter explained that “there is a revolution and a revelation lurking in these childlike elements—a demonstration that the immaterial stuff of time can be evoked through the most material of forms.”  Perceiving a link between Calder’s mobiles “and today’s performance and video art,” the Economist review-writer deemed, “Even at their most static, his works are theatrical, transforming the act of seeing into an open-ended choreographed experience.”  In the end, the Economist art reviewer warned:

Over the decades, Calder’s reputation has suffered from over-familiarity.  His works can feel too ingratiating, too crowd-pleasing, too user-friendly—the ubiquitous décor of the corporate lobby and the child’s nursery.  “Calder: Hypermobility” reveals an artist no less delightful than the one of the popular imagination, but also a pioneering sculptor who engineered a profound shift in this ancient practice.

In the Brooklyn Rail, Jason Rosenfeld called Calder: Hypermobility“an exquisite display” of Calder’s mobiles.  He even added that the presentation itself, in a large, open room, “is terrific,” explaining, “The atmosphere is generous, and the sculptures can breathe.”  The Rail art reviewer affirmed, “With his mobiles, he was able to draw or paint in air through the use of lines and colored forms moving in space,” stressing, “In Hypermobility, motion became paramount.”  He warned, however, that “Calder’s is durational, subtle, experiential art, demanding sustained looking” and not to expect “an active, immersive spectacle.”  Rosenfeld began his review by noting that in 20th-century modern art, “Whimsy was not part of the equation.  Neither was pathos, sentiment, affection, nor figuration.  Attractiveness, also, was a kind of neutral zone for many modern artists, not required, nor necessarily encouraged.”  He observed that in contrast, however, “[t]he art of Alexander Calder . . . was so radical because it was all of these and more.”

The Wall Street Journal’s Susan Delson posited, “Thoughts of a Calder work in motion might conjure up a mobile rotating lazily in the breeze.  But the artist intended a far wider range of movements—from furious vibration to random, sometimes violent collisions—that emerge only when the works are activated.”  She added, “An appreciation of randomness and chance underpins much of Calder’s sculpture,” as exemplified by many of the mobiles on display which, even when not activated by a handler, can start to move or produce sounds.  (Earlier I observed that the elements of Red Disc and Gong didn’t come together properly to strike the gong as intended, but several journalists, including Delson, reported that “air currents would occasionally stir it to break the silence with a clang that made visitors ‘jump out of [their] boots.’”)  Delson wondered, “Standing before a Calder mobile, who hasn’t been tempted to nudge it into motion?”  Calder: Hypermobility provides an opportunity to indulge that impulse.  The WSJ writer declared “that, after all, is why he designed them as mobiles.”

Jason Farago labeled the Whitney’s Hypermobility“a high-spirited showcase” in the New York Times.  The show “goes a long way to recapturing the guile and peculiarity of [Calder’s] spinning wires and discs.”  Describing the show as “bewitching and somewhat unexpected,” Farago found Hypermobility“wittier and wilier” than other Whitney exhibits of Calder works.  The Times reviewer reported that “where the suspended mobiles undulate with preternatural elegance, the motorized works can look winningly wobbly.”  He explained that “by treating dynamics itself as a means of expression . . ., Calder negated the possibility of perceiving these sculptures in a single fashion.  Where sculpture had once aspired to monumentality, Calder proposed an art in three dimensions that took infinite forms.”  Farago summed up the exhibit as “a display in perpetual flux.” 

Barbara Hoffman of the New York Post declared, “After years of staying still, Alexander Calder’s mobiles are fluttering back to life.”  She had a caveat, though: “But be warned: They move verrry slowwwly: It takes five minutes for one tiny rotation.”  Furthermore, “Listen closely, and you might even hear some works emit a faint ping.”  And despite Calder’s personal gravitas, the mobiles are “playful,” in Hoffman’s estimation.  Her conclusion?  “Happily, this summer, you’ll have more time to experience it.”

On the Theatre Times, John Tilley proclaimed that the “essence” of the Calder works on exhibit at the Whitney is “the tantalizing sense of anticipation.”  Faced with the “temptation to reach out and touch the sculptures, or perhaps simply blow on them to get them going,” Tilley watched as the spectators awaited the activation of the mobiles “with anticipation, even impatience.”  “In a skeptical, secular world,” the Theatre Times reviewer pronounced, “art objects celebrating temptation are our religious icons.”  He was disappointed that the handlers only activate four pieces each time, but decided that “was a part of the experience.”  The kinetic sculptures “dangle in a purgatorial space between endless anticipation and disappointment, of satisfaction and dissatisfaction—much like life, really.”  Then Tilley concluded: “It’s a testament to Calder’s craft that one cannot help but picture the entire room in motion as an immersive, joyful ballet of bobbing and twirling sculpture—but I suppose for that there’s always the theatre.” 

Artnet’s Julia Halperin called the results of the Whitney’s “ambitious, yearlong effort” to bring together Calder’s mobiles a “surprise,” principally for the display of the motorized pieces.  There are only 44 in existence and when they’re shown, “they are usually shown static.”  Halperin pointed out that “these pioneering works have historically taken a backseat to Calder’s more recognizable mobiles and wire sculptures” and quoted curator Sanders as saying, “You can’t anticipate the movement until” they’re reanimated.  Halperin reported that Rower, Calder’s grandson, observed that kinetic pieces he “thought would twirl at a zippy pace, ‘Josephine Baker-style,’ instead rotate so slowly as to be almost imperceptible.” 

On WNYC radio, a New York City outlet for National Public Radio, Deborah Solomon proclaimed in her very first sentence, “Alexander Calder is, to my mind, America’s greatest-ever sculptor”; but she had a caveat: “he suffers from overfamiliarity.”  “Everyone knows his light-as-air mobile, and his red-painted behemoths in public plazas across the country,” she asserted.  But, Calder: Hypermobility“manages to make the artist new again,” Solomon affirms.  “It is a show about motion that stops you in your tracks.”  The WNYC art reviewer, dubbing the exhibit “a dazzling installation,” observed that it “resembles theater” and that the sculptor is “a legitimate forefather of our current generation of performance artists.”  In the works on display, Solomon found, “Curving lines dominate, and the overall feeling of dreaminess can put you in mind of” Miró.  “You can say that Calder combined Surrealist poetry with American ingenuity.”  But the radio reviewer had a complaint: “My only qualm with the Whitney show is that it spills over into the adjacent café.”

A giant hole has been cut in the wall of the Calder gallery to allow viewers to see into the restaurant and beyond it, to the cityscape rising in the distance.  It’s scenic, yes, but brings unwanted noise and light.  We don’t need the view.  Calder is view enough.

In his New York Times review, Jason Farago quoted part of a passage by French playwright and philosopher Jean-Paul Sartre describing Calder’s kinetic sculptures.  To me, it rings true, especially of Calder: Hypermobility.  Here’s the whole impression from “Calder’s Mobiles,” a chapter in the writer’s We Have Only this Life to Live:

One of Calder’s objects is like the sea and equally spellbinding: always beginning over again, always new.  A passing glance is not enough; you must live with it, be fascinated by it.  Then the imagination revels in these pure, interchanging forms, at once free and disciplined.

[It wasn’t all that long ago that I went to another art show where I said I’d need a van in which to haul off the whole collection on my midnight shopping trip.  It was MoMA’s Jackson Pollock: A Collection Survey: 1924-1954, and in that report(4 March 2016), I also wrote about my trepidation about seeing a show that I knew my late mother would have loved and that I probably would have saved to see with her.  More than a year later, I was disturbed to find that I still had that unease—a Calder show was the kind of exhibit we’d have made a point of doing together, like the Pollock—but I was also pleased to see that the hesitation was shorter-lived and less profound.  Mother’d have loved Calder: Hypermobility—but I did, too, in her absence.  At the Pollock, I felt a little guilty having enjoyed the show without her.  I didn’t feel that after the Calder.]


“Talk to Me”

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by Ryan Bradley

[Actors are constantly faced with the need to adjust their speech patterns.  This is as true for stage performers as it is for film and television actors.  And it’s no different for actors raised with a strong regional dialect  as it is for those who grew up with no recognizable accent: if you want to play a spectrum of roles in plays by a range of playwrights, you have to learn to speak in a variety of patterns. 

[Most decent acting programs include speech classes that focus on both helping student actors lose regional accents and teach them how to adopt accents and dialects for the stage or screen.  There are also many dialect coaches who train actors privately; some give classes and some hire on to productions to work with casts on specific speech requirements.  If you skim the credits for a film or TV show or the program acknowledgments for a play, you’ll often spot the listing for a dialect coach, especially in productions of scripts by popular writers such as Tennessee Williams (southern accents, including New Orleans), Sam Shepard (southwestern), Horton Foote (Texas), William Inge (midwestern), or Athol Fugard (South African)—not to mention the whole catalogue of British and Irish dramatists.

[Ryan Brady’s “Talk to Me” discusses speech training for television, but the same parameters hold for all acting media, including commercials.  The article reproduced below originally appeared in the New York Times Magazine on 23 July  2017.]

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Peak TV has brought in a flood of global acting talent. It’s the job of dialect coaches like Samara Bay to help them all sound right.

Why should I trust you?” Dominic Cooper said to Samara Bay, his dialect coach. “Trustya,” she replied, crushing the words together. “Why should I trustya,” Cooper repeated. The actor and coach were standing in the driveway of an old stone mansion in New Orleans’s Garden District, on break from shooting a scene for the AMC series “Preacher.” Cooper, who was born and raised in London, plays the show’s title character, a West Texas preacher possessed by the offspring of an angel and a demon. He tried another line, moving his mouth around the hard twang of the “am” in “vampire,” when the vampire in question — his co-star Joseph Gilgun — interrupted their work.

“This is why yewr all fat, innit,” Gilgun joked, stretching his Os, clipping his Is and waving a very large Smoothie King cup. The crack was directed at Bay, the lone American among the three of them; Bay is not fat at all, but slight and sprightly. Gilgun was born and raised in northern England, but his character is from Ireland. He knew a lot of Irish people growing up, he explained, so Bay often left him to his own devices.

The show’s other lead actor, Ruth Negga, was across the lawn, practicing her lines in solitude. Negga was born in Ethiopia and raised in Ireland. She was also playing a West Texan, but her accent was more flowing, in part because she was relaxing her vowels — Bay described it as a legato to Cooper’s staccato, appropriate for her world-weary character.

None of this was unusual: In the Peak TV era, a growing supply of international acting talent has met the increasing demand for high-quality television, and people like Bay were there to make it all work. Cooper continued running his lines, pausing on his “yas” and “yurs,” drawing out the edges of the deep-throated vowels, making sure he wrapped his mouth around the words when he whispered them, which he’d need to do in the coming scene.

When it was time for a take, Bay followed her actors into the mansion, slipping in her earbuds as she walked upstairs. She took a seat just beyond the spare bedroom where Cooper and Gilgun had begun blocking their scene. As the filming began, she leaned forward in her chair, cupping her ears and staring into a bank of monitors. Occasionally she whispered to the script supervisor about a word that might require rerecording, or “looping,” in postproduction. When a problem was persistent, Bay quietly squeezed her way past the crew to deliver a note directly to an actor — a bold entry onto the director’s turf, but most of the time a welcome one.

Television viewers, exposed to hundreds of different dialects every day, are increasingly aware of the tiniest differences in how people speak, even as the number and degree of distinctions continue to expand. There’s a wide and complex range of Minnesotan on “Fargo,” and Tatiana Maslany, the Canadian star of “Orphan Black,” does a dizzying array of British, American and even Eastern-European-inflected English accents. But the specificity isn’t relegated to stars. Bay says she was recently dispatched to the set of another TV show to work on a bit player’s Haitian Creole. She read the script and character notes and went to YouTube, a miraculous repository (especially under the “accent” tag), then crosschecked her YouTube finds with a Haitian-language specialist at M.I.T.’s linguistics department, who narrowed them down and sent her a few of his own field recordings. All for a few lines uttered briefly by a one-off character in a network drama that has been canceled.

The right dialects can help actors create a sense of authenticity and also quickly transmit a lot of information about their characters. An actor could sound generally as if he were from the South and pronounce “pen” like “pin.” Or he could also speak in African-American Vernacular English (for instance, pronouncing “south” like “souf”) and sound as if he were from Bankhead, a largely African-American Atlanta neighborhood. An actor could speak with all these linguistic specificities, but with a particular quicker and more clipped speech pattern that has to do with his own upbringing, and then he’d sound like Earn Marks, the character portrayed by Donald Glover in “Atlanta.” In other words: exactly like who that character is, and no one else.

This kind of efficiency and precision is pleasing for actors who take pride in their craft. It also sends a powerful signal to viewers: This is a quality production. For most of Hollywood history, accents were a character feature that could reasonably be ignored or drawn from a very limited menu of “Southern” or British or vaguely Eastern-European dialects. Charlton Heston didn’t bother to modulate his theatricalized Middle American accent for the role of a Mexican drug-enforcement officer in the 1958 noir classic “Touch of Evil.” Mickey Rooney’s 1961 turn as the bucktoothed Mr. Yunioshi in “Breakfast at Tiffany’s” was straight out of a World War II-era propaganda cartoon. It was not until Meryl Streep took home an Oscar for her perfectly accented portrayal of the title character in the 1982 drama “Sophie’s Choice” that audiences began to understand mastery of dialect as a sign of artistic merit.

With the rise of prestige TV in the United States, the demand for skilled performers from around the world — particularly well-trained British performers — has increased, as has the desire to quickly communicate quality with authentic-sounding accents. Actors have worked hard to deliver. For his role in the HBO series “The Wire,” Idris Elba (raised in London by a Sierra Leonean father and Ghanaian mother) spent long days with cops to improve his Baltimore sound, which is generally regarded as one of the most subtly accurate and astonishing dialect portrayals of all time. His fellow Brit Andrew Lincoln (“The Walking Dead”) set up camp in Georgia for a few months before filming began to immerse himself in the region’s manner of speaking. Gillian Anderson, born in Chicago and raised in North London, is a rare case of an actor who is naturally bi-accented. In interviews on British television, she sounds British; in America, she sounds American. It might seem like an act, but it’s her personal history, which is exactly what an accent is: an ever-changing assemblage of sounds based on where we’ve lived, who we’ve known and our perception of how we should sound based on our surroundings.

All of that said, much of Bay’s day-to-day work involves helping actors learn to eliminate specificity from their speech. Casting directors for most gigs, especially commercials, prefer something called “General American,” a kind of nowhere accent found only on TV. That makes it hard for some actors to get a foot in the door. Olivia J. Holloway, an actor from a small town in South Carolina, told me about the paradox of speaking in dialect at a time when consciousness of dialect is higher than ever in Hollywood. She hired Bay after she realized she’d been put in a box with other black women from the South; agents kept mentioning how well she’d work in a “12 Years a Slave”-type movie or “Queen Sugar”-type show. To break out, she realized, she would need to learn how to sound as if she were from everywhere or nowhere — but “if you’re from nowhere,” she told me, “you’re nobody. And who’s going to believe in you then?”

Attention to dialectical detail is a relatively recent development, not just in Hollywood but also in human history. Sarah Thomason, a professor of linguistics at the University of Michigan, told me a story, probably apocryphal, set around the turn of the 20th century. A French linguist named Jules Gilliéron began charting regional dialects on maps. Lovely and rich with detail, his earliest maps disappeared over time because of the unstable ink he had used to draw them. Thomason says she often began her classes with his story. It perfectly illustrates the slipperiness of dialect, she says, and our inability to capture it as it exists out there, in the wild, where it’s ever-changing, messy and human.

Of course, being human, we’ve tried to tame its wildness. For a long time, especially in an English academy like Oxford or on the BBC, students and broadcasters were taught a standardized, “proper” form of English called Received Pronunciation that tidied up and rounded off diction like a polished stone. Boris Johnson, David Attenborough and Emma Thompson all speak variations of R.P., which is an idealized accent called a sociolect, not a dialect — its entire purpose is to manage sounds, not the regional idiosyncrasies in vocabulary and grammar that make dialects dialects.

American English has always been more unruly. In 1942, Edith Skinner, a drama professor at Carnegie Mellon who coached Broadway actors on the side, codified what were to her the proper-sounding forms of pronunciation and diction in a book called “Speak With Distinction.” Deploying a series of lessons and drills — practice phrases included “or what ought to be taught her” and “a tutor who tooted the flute” — she taught a form of “Standard American English” that doesn’t exist in a natural form anywhere. (Central Indiana is often cited as being the source of a sort of Everyman broadcasterese, but people there in fact speak with an identifiable Midland American, for instance merging words like “cot” and “caught” to sound the same.)

Skinner’s Standard tries to do away with many of the dialectic peccadilloes that make American speech sound so distinctively American. “It’s the choos and joos, mainly,” Bay explains. “And that linking ‘cha’ sound: didya, cantya, wudya, cudya.” Still, American Stage Speech, also called Good Speech, can be useful, Bay says. If you are asked to play the smartest person in the room, for example, or an angry person trying to hold it together, Skinner’s prescription can help you sound rather tight and clipped and proper.

The world of dialect coaches is small — there are only a few dozen working in Hollywood and New York, and nearly all of them share a single manager (a woman named Diane Kamp, who splits her time between the Catskills and a ranch in Montana). There is no union; nearly everyone is freelance, and a few are associated with a university’s theater department. As a result, they are generalists. At 37, Bay is among the youngest. She has a few repeat high-profile clients (she also worked with Negga on the 2016 film “Loving”), and while she now mostly books steady, longer-term gigs like “Preacher,” her reliable fallback is still charging clients for sessions on a sliding scale. (Dialect coaches charge from as little as $100 to $400 or more an hour.) Actors, or their agents or managers, find her because they either have booked a role that demands a certain sound or aren’t booking anything because they don’t sound a certain way. They are often hoping to achieve that general American sound to break in or refashion their career for the Hollywood market.

Bay grew up in Santa Cruz, Calif. She started out wanting to be an actor and was introduced to speech training in San Francisco, at the American Conservatory Theater. She performed in regional theater and eventually Off Broadway, in a Theater for a New Audience production of “Measure for Measure.” When she was 23, she was accepted into the Shakespeare Lab, a six-week program run by the Public Theater in New York. There, she studied under a dialect coach named Kate Wilson, who helped her realize that as great as acting was, she also loved, and was adept at, helping other actors work on their accents. Before long she had individual actors wanting one-on-one sessions.

After 11 years of coaching, Bay has found a consistent approach. Within the first five minutes of the first session, she is likely to tell you to stand up, put away your notebook and run through a set of physical gestures tied to vowels. “Now, we’re going to be like 5-year-olds,” Bay might say. And: “Remember how acting takes your whole body? So does speech.”

She will rub her belly, make her mouth a circle, and go “ooo-ooo-ooo” and nod at you to do the same. This is “oo” as in “do,” but a lot of her clients, Western Europeans and South Americans in particular, misplace this sound into words like “good,” so that the vowels in “do good” sound overly alike, suspiciously foreign: “Doo goood.” This is fine if you’re an Italian chef auditioning for the Food Network and want to keep a bit of your accent intact. It’s not so fine if you’re trying to play a California surfer or a car dealer in Michigan or nearly anyone else, especially someone blandly all-American. You have to drop the “oo” and find the sound in the middle of your mouth.

Bay will show you important variations. She will change her belly-rub into a light stomach punch, and ask you to relax your jaw and feel the sound travel back from midtongue to get the “uh” in “cup.” The understanding of that back-of-the-throat “uh” — a sound so common we throw it in between phrases to give ourselves time to think — will open up the sonic landscape of America to you. Suddenly, “cup” is not “cop” — it’s like “love” and “does” and “what” and “none.”

Yes, Bay will note, these words aren’t all spelled with an O or a U or any single letter or series of letters that would tell you they should sound the same. Spelling is truly, entirely irrelevant to pronunciation. Then, if you’re smart, you’ll pick up your notebook and write that down.

Bay holds most of her sessions in the living area of the three-bedroom apartment she shares with her husband (a writer), their 2-year-old son and their dog in the hills below the Hollywood sign. Bay sits at her dinner table, next to her client, with both their chairs pushed as far out as the small space allows, because they often move their arms, sometimes standing, leaning, positioning their bodies to more ably work through awkward sounds.

One day Bay was working with Nathan Stewart-Jarrett, a British actor who had been cast in a low-budget indie film as a struggling American porn star. He and Bay ran through a whole scene — a fantasy about fame and money — without stopping, then again, slower, more nit-picking, with Bay acting as a sort of referee, pausing on spots that didn’t quite sound right, offering corrections.

“I’ve already got this spot of land picked out,” Stewart-Jarrett said. “I’ve got my mahnsion — ”

“Maaan-shun,” she said, “get rid of that big open ‘ah’!,” The right sound was more like the “aa” in “can”: ugly.

“How ugly?” he said.

“Very,” Bay replied. She moved to Stewart-Jarrett’s next line, which contained an especially tricky phrase that included the words “America and.” Bay says that much of her training involves not just the words themselves but “the liaisons between words.” It is there in the gaps that we make sounds suggesting restive thought or high emotion — and where an actor’s native accent has a tendency to creep in.

“America and” was a liaison minefield: It contained three different “a” sounds, two of them in rapid succession between the words, separate but intimately connected not just in the same sentence but also within the same phrase, thought and breath. Our mouths also have a lot of trouble linking one vowel sound to another. Different English dialects deal with the adjoining-vowel problem differently, Bay said. British English solves it with an R — “Americar and.” American English is, again, closer to the back of the throat, burying the second “a” into a glottal “ungh” — more like “America’and.” Stewart-Jarrett tried this a few times, his eyebrows raised in a look suggesting both mild surprise and deep concentration. “Sorry,” he said, moving on. “I got a little carried away. Carried? Cay-ree-d?”

“It’s a big open ‘care,’ like ‘air’ or ‘Eric,’” Bay said. “The R influences the vowel sound. It’s not exactly right, but a bigger proportion of the country says it that way, says it technically wrong, so that it’s not really wrong anymore.”

Afterward, outside Bay’s apartment, Stewart-Jarrett and I were walking to our cars when he stopped me. “It’s a bit weird,” he said, “letting someone else into this process. A bit naked-feeling.” For the entire session he’d been speaking with an American accent. Now his natural British accent sounded jarring, like a put-on. He sounded like an actor.

[Many acting schools used to teach a “standard American stage dialect,” based on upper-class New England speech.  (Think Katharine Hepburn—though she came by her accent naturally.)  That practice became obsolete in the 1950s because directors, playwrights, and audiences began to demand more natural-sounding speech from the stage—film acting more quickly began to emulate ordinary street speech and television never really copped into the conceit of a mannered way of talking—spurred by the rising popularity of Lee Strasberg’s Method acting as taught at the Actors Studio and practiced on the stage and screen by stars like Marlon Brando, James Dean, Anne Bancroft, Maureen Stapleton, Sidney Poitier, and Montgomery Clift.

[When I started classes at the American Academy of Dramatic Arts in the mid-1970s, I was nonplussed to discover that the school was still teaching this form of stage speech.  Not only did no one (outside of New England) speak that way in real life, but no one spoke that way on stage anymore—not even, to my observation, in revivals of plays from the 1930s and ’40s.  (We were actually taught to say TYEWS-dih and DYOOK for “Tuesday” and “duke.”  Who talks like that?)  There’s a big difference, when it comes to gaining employment as a working actor, between being trained to speak clearly and distinctly while projecting to the rear balcony (miking wasn’t common in the ’70s) and sounding like a Boston Brahmin.  I only lasted at AADA for one semester.

[While I was there, however, I attended several appearances by former Academy students—they were required events—such as Robert Redford and Gena Rowlands.  One of these was an actress then appearing on Broadway in a musical hit—she’s now deceased, but I won’t reveal her name here—who hailed from the American South.  I don’t recall much about her presentation—she wasn’t very interesting or informative—but I do remember that she declared, in her conspicuous southern accent, that she never ridded herself of her native speech pattern.  She sort of giggled, like the  stage caricature of a flibbertigibbet, that she was never able to put her natural accent aside, so she didn’t see the point of trying.  Directors would just have to take her as she was, she insisted. 

[Aside from being amused at the actress’s flying in the face of the Academy’s avowed position on speech training for the stage—I didn’t really care about defying the school by this time in my brief tenure at the American Academy—I was aghast that a working stage actress would essentially refuse to remove an obstacle to employment this way.  It didn’t matter if this actress spoke in her native accent off stage or even on stage in roles where speech wasn’t an issue.  But why so cavalierly deny herself the opportunities to work in productions where a southern accent was inappropriate?  Why limit her castabiliy so casually?  Even though the actress and I were about the same age, I was just embarking on a hoped-for career as an actor, and I was determined to be as acceptable for as many types of roles as I could manage, not limit myself at the get-go.  I couldn’t do anything about my looks or my stature—but my speech was something I could learn to control.  I may not have felt I had to talk like Katharine Hepburn, but I could learn to manipulate my speech pattern the same way I was trying to learn to control my body with dance and mime training.  I just didn’t understand this Academy grad’s attitude.
                                                                            
[Ryan Bradley is a writer based in Los Angeles.  He last wrote for the Times Magazine about the Hollywood producer Jason Blum.]


'The Big Lift'

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I recently posted an eight-part series called “Berlin Memoir” recounting my recollections of my 2½ years as an intelligence officer in West Berlin from July 1971 to February 1974.  (The memoir was posted on 16 and 31 December 2016, 20 January, 9 and 19 February, 11 and 29 March, and 13 April 2017.)  The memoir originated as a series of long e-mails I sent my friend Kirk Woodward back in 2005, and the impetus for those were an old movie I watched on cable TV that precipitated a Proustian experience for me.  That flick was The Big Lift(1950, directed and written for Twentieth Century Fox by George Seaton) starring Montgomery Clift (1920-66) and Paul Douglas (1907-59) as a couple of U.S. airmen assigned to Operation Vittles, also known as the Berlin Airlift (26 June 1948-30 September 1949). 

The airing of The Big Lift that I watched 12 years ago was on AMC on the evening of Thursday, 31 July 2005; the stream of e-mails started within days of that.  On Saturday evening, 19 August 2017, WNET, the PBS outlet on New York City’s channel 13, ran the same film on its Reel 13and I taped it to watch again later.  When I did, I was prompted to write about the movie, not as any kind of film review—the movie’s been around far too long already for me to do that now—but from the perspective of that Proustian time trip back 30 years I made a dozen years ago.  The Big Lift isn’t a terribly remarkable movie as far as cinema goes—Bosley Crowther wrote in the New York Times of 27 April 1950 that the film “merits favor without too high acclaim”—but it had some startling, small moments of reflected reality.  Not Realism—reality. 

The movie was made on location in Berlin (using both local German actors for the German roles and actual military personnel for all the army and air force characters except Clift and Douglas) starting in May 1949, just after the end of the Soviet blockade.  (The airlift was, in fact, still going on—to build up a supply surplus and guard against a Soviet resumption of the blockade.)  Berlin was still digging out from the wartime rubble, which is visible all around the filming locations, and Berliners were suffering under infrastructure deficiencies, exacerbated by the Soviet blockade.  They still had the freedom of the city, however, despite the four-party occupation that divided it into four sectors; the Berlin Wall, which separated the Soviet Sector that became East Berlin from the U.S., British, and French Sectors that became West Berlin, wasn’t built until August 1961, over 11 years after the movie was released. 

When I was in Berlin in the early ’70s, West Berlin, two-thirds of the city, had 2.5 million inhabitants; East Berlin, one-third of the former German capital, was home to 1.25 million people; in the film a character speaks of 2.5 million people in the city, though statistics I’ve seen put the population at 3.3 million in 1950.  (Today the population is 3.7 million in the city  proper and 6 million in metro Berlin.)  At the time the airlift launched, the country as a whole was also still separated into occupation zones.  The Federal Republic of Germany, formed from the British, French, and U.S. Zones of Occupation and colloquially known as West Germany, wasn’t proclaimed until 23 May 1949; the German Democratic Republic, the former Soviet Zone of Occupation usually called East Germany, was proclaimed on 7 October.   

At the start of The Big Lift, there’s a voice-over that explains how the Soviets started the Berlin Blockade (which ran from 24 June 1948 to 12 May 1949).  The western presence in a foothold 110 miles inside the Soviet Zone of Occupied Germany so rankled the Soviets that they launched an attempt to force the Allies out of Berlin by starving the city.  Richard Peña, the host of Reel 13 and a film professor at Columbia University, explained that first, the Soviets turned off the electricity and then the VO describes how they sealed all the crossing points between West and East Germany and East Germany and West Berlin, halted the trains at the border of the Soviet Zone and actually removed lengths of track, blocked river and canal routes into the city, and closed the Autobahns connecting Berlin to the western zones to Allied traffic.  With all access to land and water routes into and out of Berlin denied to them, the Western Allies determined to airlift supplies of fuel, food, and medicines to the city, using Rhein-Main Air Base, part of the main international airport in Frankfurt-am-Main in the U.S. Zone of Occupied Germany, as the base of operations in the west and Tempelhof Air Base, the military airfield of Berlin’s central airport, located in the occupied city’s U.S. Sector, as the principal off-loading depot in the east. 

(British, French, and Australian forces participated in the airlift alongside the U.S. Air Force; as we see in the flick, even the U.S. Navy, which had no forces in Berlin, detached sailors to help unload cargo at Tempelhof.  The British effort was called Operation Plainfare and the Aussies’ was codenamed Operation Pelican.  The French, having committed the bulk of their post-war aircraft to their war in Indochina, 1946-54—the precursor to the U.S. conflict in Vietnam—couldn’t supply any planes, but they expanded the airport in their sector of Berlin, Tegel, to accommodate cargo flights from Frankfurt.  Tempelhof Airport, built in 1927, was West Berlin’s main airport until it was closed in 2008; it ceased to be a U.S. Air Force Base in 1994.  Its place was taken by Tegel Airport, which had served mostly French military flights during the Cold War.  During the era of the divided city, the British and Soviet forces had airports in their sectors as well, Gatow and Schönefeld, respectively; Gatow, also a landing site for airlift flights, was mostly used for British military aircraft and Schönefeld, now Berlin’ssecondary international airport, was the central airfield for the Soviet Sector/East Berlin.)

The Berlin Airlift, flying over 200,000 flights in 12 months, carrying almost 9,000 pounds of cargo a day, defeated the Soviet action and they never tried it again—but, still miffed at the existence of the democratic outpost decades later, they did keep up the same tactics on a sporadic and short-term basis.  Every few months, they’d stop the supply trains from West Germany and keep them on a siding for hours, maybe a day.  On another occasion, they’d stop all the traffic on the Autobahn—official Allied traffic was restricted to one designated route through the German Democratic Republic between Berlin and Helmstedt on the border—and back cars and trucks up at one or another of their internal checkpoints. (Checkpoint Able, or Alpha as I was called after 1956, was located at Helmstedt-Marienborn on the border between the British Zone of Occupation in the west and the Soviet Zone in the east; Checkpoint Baker, later Bravo, was the crossing point from the Soviet Zone into the American Sector of occupied Berlin at Dreilinden-Drewitz in the city’s southwest region; Checkpoint Charlie was located at Friedrichstrasse, the access point from the three western occupation sectors of Berlin into the Soviet Sector.  After 1961, Checkpoint Charlie was the only military gateway between West and East Berlin.)

With a scene of some GI’s watching a Movietone newsreel report of the Soviet blockade of Berlin and the start of the airlift, The Big Lift begins in July 1948, a little over two weeks after the airlift began.  The newsreel is interrupted by an announcement ordering the off-duty airmen of the 19th Troop Carrier Squadron at Hickam Field in Honolulu to report to their squadron.  At a briefing, the men are told they’re being sent on temporary assignment to Westover Field in Chicopee Falls, Massachusetts, for “operational training,” but some men in the squadron, among them Master Sergeant Hank Kowalski (Douglas), a ground-controlled approach (GCA) operator, guess that they’re really on their way to Germany to  help run the Soviet blockade they just heard about on the newsreel.  As one  “ground-gripper” sergeant tells them: “I just put 15 hundred pounds of coffee aboard there, and I haven’t heard of any coffee shortage in Massachusetts lately.”  Those feelings turn out to be right and the men of the crews of the C-54 Skymasters of the 19th, including Technical Sergeant Danny MacCullough (Clift), flight engineer of a troop transport nicknamed The White Hibiscus, take off for a flight halfway around the globe to Rhein-Main Air Base in Germany.

(A GCA operator is a special air-traffic controller who uses advanced—for the time—technology and instrumentation to help planes in hazardous circumstances, such as bad weather or mechanical problems, land safely.  The United States Air Force had only become a separate service in 1947; during the war, it was known as the U.S. Army Air Force and in 1949, the ranks were still the same as the army’s.  A tech sergeant, Clift’s character’s rank, was the equivalent of today’s sergeant first class: three chevrons on top and two rockers below; a master sergeant, Douglas’s character’s rank, is the same now as it was then: three chevrons with three rockers.  The air force still uses both ranks today, but the insignia for NCO’s have changed.

(Frankfurt Airport is one of the largest and busiest in Europe.  When I lived in West Germany from 1962 to 1967, I flew into and out of Frankfurt many times.  I also landed at Rhein-Main, the military part of the Frankfurt airport, in July 1971 when I reported for duty in Berlin because I had to change planes there; I also had to change out of my uniform, required attire for the military transport flight from McGuire Air Force Base, New Jersey, into a civilian suit for my arrival in Berlin, where I was instructed not to appear in uniform.  When I lived in West Germany, Frankfurt was also the army base where my mother went for some of her periodic shopping trips at the PX and commissary; until he was transferred to the embassy in Bonn, my father was officially assigned to the U.S. Consulate General in Frankfurt-am-Main and that’s where his boss worked.  Frankfurt’s also where I took my PSAT’s and SAT’s in 1964 and where I registered for the draft in 1965.)

Showing on a world map the route from Honolulu, halfway across the Pacific Ocean to San Francisco, across the continental U.S. to Chicopee Falls, then across the Atlantic and half of Europe to Frankfurt, Germany—a long flight in a propeller plane that had to make refueling stops en route—Danny and Hank’s C-54, all the seats removed to make room for cargo, heads for Rhein-Main Air Base.  When they arrive, other planes from Alaska and Puerto Rico area also coming in to land.  When the squadron sets down in Frankfurt, Danny and his crew are immediately ordered to fly a load of coal into Berlin’s Tempelhof Air Base.  Danny’s friend Hank hitches a ride with them to his new post at Tempelhof.  A POW of the Germans during World War II who’d been mistreated by a guard who hated both Americans and Poles—and he was both—Hank holds a grudge against the German people and goes out of his way to be rude and overbearing to them.  (In 1948, the war, which ended only a little over three years earlier, was still such a recent memory that on the entry gate to Hickam Field was still the notation: “TOKYO: 4394 mi. / FLYING  TIME: 26 hrs. 27 mins.”)  Danny, who wants to see some of Berlin, is disappointed at being restricted to the air base so the plane can be unloaded quickly and return to Frankfurt.  Their time on the ground at Tempelhof is 20 minutes!

Hank hates being sent to Berlin for personal reasons, and we see in the film that the city is still a disaster area anyway.  (When my parents visited Berlin in June 1963 for Kennedy’s “Ich bin ein Berliner” speech, they reported that the city seemed artificial, that life was sort of staged and forced, like a Potemkin city.)   In my day, however, West Berlin was a vibrant and active city, with a full social and cultural life; it was a plum assignment.  Berlin Brigade and its attached units had the best of everything in USAREUR (U.S. Army, Europe) and USAFE (U.S. Air Force, Europe)—PX/BX (and we also had access to the British NAAFI and the French Économat), service clubs, army hospital, recreation facilities, housing, everything—and, at least with respect to military intelligence, the best of the best were sent there.  Generals from The Zone, as we called West Germany (a hold-over from the days of the occupation zones of Germany), came to Berlin to play—especially golf—or get treatment at the Berlin Army Hospital; GI’s stationed in The Zone were brought in by the bus- or train-load for “Berlin Orientation Tours” (about which I comment in “Berlin Stories – Three SNAFU’s,” 18 August 2012, and “Berlin Memoir, Part 1,” 16 December 2016). 

On that first flight into Berlin, the pilot of Danny’s plane (Lt. Gerald Arons) gives a detailed description of flying into Tempelhof Air Base: “All you have to do is to stay in this 20-mile corridor, hold exactly 170 miles an hour, maintain exactly 6,000 feet, fly instruments continuously, keeping a three-minute interval, making radar checks on the second, maintain . . . .”  (He’s interrupted by Tempelhof tower on the radio warning him of two Soviet fighters about to buzz their C-54.)  The Soviets controlled the airspace over their occupation zone of Germany and restricted Allied flights to a very narrow corridor.  Plus, Tempelhof is actually in downtown Berlin: planes come in to land over city buildings.  As Danny quips on that first flight, they “certainly put this field in a nice place, didn’t they?” and Hank winces as he looks out the window to see buildings looming up beneath them, shutting his eyes tight until he hears the landing gear hit the runway.  As the plane comes in over rooftops, Lieutenant Arons jokes, “It’s just like landing in the Rose Bowl!” 

Once they’re safely on the ground, Hank remarks that because pilots have to drop “200 feet in a quarter of a mile,” a steep descent, “I guess you could use GCA over all those apartment houses.”  Indeed, there are several shots of this, both from the air as the flyers make their approaches and from the city as planes land or take off practically outside apartment windows.  We see the second flight of Danny’s plane shown in the film come in right over the rooves of apartment buildings until the aircraft actually disappears from sight beneath the roof line, the airport and its landing strips still in front of it.  Whenever I flew into Berlin, I had the same response that Hank had. (It reminded me a little of the airport in Geneva, where I graduated from high school. That airport is in a little trough surrounded by mountains—including Mont Blanc, at 15,774 feet. Western Europe’s highest peak—and the planes have to fly in high to get over the mountains and then drop suddenly to land before they hit the mountains on the other side.  If I watched out the window during our approaches, my heart ended up in my throat!) 

The same flight restrictions were in force for flights to and from Berlin in the ’70s as in the ’40s and ’50s; only specially certified pilots were allowed to fly in and out of Berlin.  One of these was the newly-appointed CO of Tempelhof, Col. Gail Halvorsen (b. 1920).  In 1948-49, then-Lieutenant Halvorsen became a hero to the children of Berlin (by the 1970s, the adults running the city): he was known as the Candy Bomber because he dropped Hershey bars from his plane whenever he flew over the city on his landing approach.  (He would wiggle his plane’s wings to signal the children below that it was their Candy Bomber.  This provided another nickname for the flier: Uncle Wiggly Wings.)  Halvorsen inspired others, both military and civilian, to lend a hand in this effort, which acquired the name Operation Little Vittles.  I knew Colonel Halvorsen when I was stationed in West Berlin—his daughter was a member of our theater group, which met at the air base—and once when I took an air force hop from Ramstein, then USAFE headquarters, into Tempelhof, the former Candy Bomber piloted the plane.  My little brush with actual history.  (I relate this incident in “Berlin Memoir, Part 7,” 29 March 2017.)

Months after their first flight, the crew of “Big Easy 37” (the craft’s radio call sign) rename their plane Der Schwarze Hibiscus (“The Black Hibiscus”)because of the coal dust that’s accumulated from hauling the fuel.  They become surprise celebrities in Berlin when they are the 100,000th flight of Operation Vittles to land in the city.  At an airfield ceremony, complete with “the honor guard of the Office of Military Government” (which we called the U.S. Command, Berlin, or USCOB, by the ’70s),  by “representatives of the people of Berlin,” as ABC radio correspondent Lyford Moore (who appears as himself), the commentator of the proceedings, put it, three crew members are singled out to receive token gifts: Capt. William A. Stewart, the pilot, Lt. Alfred L. Freiburger, co-pilot; and Danny.  Amusingly, the gifts the Berliners hand out are German-style briefcases like the ones every man, from street and construction workers (who used it to carry their zweite Frühstück—‘second breakfast’—and their lunch) to business executives, carried in West Germany when I was a teenager there.  The co-pilot, Lieutenant Freiburger, was addressed in behalf of the children of Berlin by 10-year-old Helmut Braucher (who’d been coached for his speech by a GI from the deep South so that little Helmut, with his pronounced German accent, uses southernisms like “y’all”—very droll).  It struck me that Freiburger was a stand-in for, or at least a reference to, Lieutenant Halvorsen’s Candy Bomber—whose exploits, I suspect, would have been known to audiences in 1950.

At the tarmac ceremony, Frederica Burkhardt (Cornell Borchers) is introduced to thank Danny in behalf of the women of Berlin and he’s immediately taken with the pretty German war widow.  Then Richard O’Malley, an AP correspondent covering the ceremony (also himself), recruits Danny for a public relations stunt.  O’Malley wants Danny to follow a load of flour airlifted from Rhein-Main to a bakery in Berlin, and see it turned into a loaf of bread, which will end up in the hands of a Berlin child.  When the correspondent tells Danny he can get him a 24-hour pass in Berlin for a couple of hours work, the airman jumps at the offer as a way of getting to see Frederica again. 

Danny gets TDY (temporary duty) orders to travel to Berlin with O’Malley and a few days later, the AP reporter has met Danny in Frankfurt and is accompanying him in the cockpit on the C-54’s flight to Tempelhof.  Fog has descended on the city, obscuring the approach to the air field and O’Malley listens in as the crew responds to Hank’s GCA guidance from Tempelhof’s tower as he talks the plane in through the “building area” until the pilot can see the runway and resumes a “visual landing.”  (“That I gotta see,” says O’Malley, as he shifts over to see out the cockpit window.)  In the next scene, Hank gives Danny and O’Malley a lesson in the equipment and procedures of GCA in his control station in the tower.)

After doing his PR gig for O’Malley, Danny calls the phone number Frederica gave him for her neighbor who has a telephone and finds that she’s at work.  Danny locates her at her work—shoveling rubble from bombed-out buildings off the streets of Berlin into what look like mine trolleys on tracks.  In the movie, there are several scenes of Frederica and other Berliners scooping up war wreckage into various carts and wheelbarrows.  The destruction, still in evidence both in the early ’60s when I lived in West Germany and in the early ’70s when I was in Berlin, had to be cleared by hand because the deprivations of Germany after the war, especially in Berlin, made gasoline-powered machinery unavailable.  In addition, the post-war unemployment was so great until the Wirtschaftswunder—the Economic Miracle—of the 1960s, that hiring out-of-work Berliners to clear the rubble served a benefit. (In a couple of scenes, the bomb-damaged Kaiser-Wilhelm-Gedächtniskirche is visible in the background.  While most of the bomb debris was long removed by the time I arrived in Berlin—when my parents were in Berlin in’63, they told me that there was still war rubble visible around the city—the iconic Memorial Church’s silhouette was unchanged, as it is even today, the bell tower having been kept in its distressed condition as a reminder of the war and its consequences.)

What the movie doesn’t tell is that most of that debris was taken to a site in the borough of Wilmersdorf near the Grunewald, Berlin’s forested “Central Park.”  (Some of the reclaimed bricks were reused.)  The rubble was piled into an artificial mountain named Teufelsberg (“Devil Mountain”), the highest spot in the city at about 395 feet.   On top of that mountain, the Army Security Agency, the military counterpart of the NSA, built an elaborate spy site for communications surveillance (“signal intelligence,” known as SIGINT) called Field Station Berlin, the most secret place in the city.  Usually just called Teufelsberg—the facility was known to insiders simply as “The Hill”—the listening facility was located in the British Sector even though it was a U.S. site.  (The Brits had a small section on the site, but essentially we just shared whatever poop we got with them and the French.)  Bristling with antennas, domes, spheres, and silos, FSB looked like a set from the space opera Star Trek (or Raumschiff Enterprise, as it was entitled on German TV—what a hoot to see Spock speaking dubbed German!).  There were enough microwave transmitters and receivers on top of the complex to zap a large herd of cattle into roast beef! 

Everyone knew FSB was there—you could see the bulbous towers and antennas, looking like some futuristic city, from many parts of Berlin—but very few who didn’t work there knew what went on.  (One of my classmates from the Russian language program was assigned to the companion listening station in Helmstedt and despite my clearances as an intel officer—I had clearances for which you’d need clearances just to know what the initials stood for—he couldn’t tell me what he did, aside from the obvious: listening in on Russian, East German, and Warsaw Pact communications.  The transcripts I got from Potsdam, which I mention in passing later, came from FSB.  As a counterintelligence Special Agent, I was involved in “human intelligence,” or HUMINT—that’s spies and counterspies, “sources,” and “subjects”—and “electronic intelligence,” or ELINT, more familiar as bugs, taps, and electronic eavesdropping.)  Teufelsberg was used as a debris dump site through the 1950s and was finally landscaped in 1972; construction of FSB was begun in 1963 (a mobile listening station was installed on Teufelsberg in 1961), so it didn’t exist when The Big Lift was filmed.  Even if it did, the filmmakers probably wouldn’t have been allowed to mention that that’s where all the rubble was heading.  Now, of course, Teufelsberg’s all over the ’Net—looking like a sci-fi ghost town!

After Frederica gets off work, she takes Danny on a tour of the city  and he sees a worker putting posters up on a Litfass column, a cylinder-shaped sidewalk structure used for advertisements in cities like Berlin and Paris (where they’re called Morris columns).  When the man sifts through some street trash to fish out cigarette butts, the soft-hearted flight engineer gives him some fresh cigarettes but in the exchange, the worker’s buddy on a ladder above them spills a bucket of poster paste all over Danny’s uniform.  This forces Danny and Frederica to rush back to her apartment where he can change clothes so the young widow can take his uniform to a cleaner; he has to borrow civilian working clothes from Herr Stieber (O. E. Hasse), Frederica’s neighbor, until the uniform is cleaned.  Being out of uniform was a serious offense in the occupied Berlin of the postwar decade.  Danny asserts later, only half joking: “If I’m seen out of uniform, I’ve had it.  They give me ten days, goodbye stripes; worse than that, they’ll take away my PX card.”  In my era, wearing civvies off duty was perfectly fine—although GI’s couldn’t ride the buses and subways for free unless they were in uniform.  

While he’s waiting in Frederica’s apartment for her to retrieve his uniform, Danny gets to know Stieber, the neighbor with the telephone.  They introduce themselves to one another and chit-chat briefly, then Stieber takes a seat by the window and takes out a pad and makes notes as planes land at the airport.  (I told you, the planes flew right by the windows!)  Danny asks the man what he’s doing.  “I’m a Russian spy,” he answers matter-of-factly.  Clift is taken aback slightly, as you might expect.  Danny asks if Stieber’s not afraid that the GI might report him.  “Americans know I do this,” Stieber states.  He explains that because the Russians don’t believe the official announcements of the airlift’s progress—since the Russians lie, they assume everyone else does, too—they insist on getting their own statistics.  (This is why Stieber has a phone when so few others can get one—so he can report regularly to his Soviet handler.)  Since the official reports are accurate—the U.S. wants everyone to know what they’re doing; it’s good propaganda—he tells Clift that he leaves out one or two flights, just so the Russians feel they’re getting “real” figures.  Later in the movie, Stieber’s steps out of the living room briefly just as a plane comes in to land.  He sticks his head around the corner, then smiles at Danny and says, “That one was only American propaganda!” 

Stieber tells Danny that the Russians are spying on the Americans with 15,000 German agents in Berlin, and the Americans are spying on the Russians, only with just 10,000 German spies.  (In my Berlin days, there were about 10,000 GI’s and official U.S. civilians posted in the city.  Of those, perhaps 2,000 were engaged in some kind of intelligence work.)  Both sides know that the other side is spying, and that each side also knows that the other side knows.  “Things  must get a little gemischt [mixed up],” observes Danny.  “Oh, ja, a little sehr gemischt [very mixed up],” laughs Herr Stieber.  “But there’s also maybe 500 Russians who are spying for bothsides.”  It’s very good for the unemployment problem, he quips.   It’s all very absurd—but not inaccurate. 

When I was in Berlin in the ’70s, not only were the Russians (and the East Germans, of course) spying on us and we on them, but, of course, the French and British were also spying on the Russians and vice versa.  But we were also spying on one another.  And there were spies in Berlin from Bulgaria, Poland, Czechoslovakia, and other Soviet Bloc countries, all spying on everyone else—including each other.  There were even countries with no obvious need to be in Berlin operating there—Chinese spies, for example.  Berlin was espionage-central in that era—the counterpart of, say, Lisbon in WWII.  With the possible exception of Saigon, Berlin in that period may have had more spies per capita than any other place on Earth.  It certainly had spies from more countries and agencies than anywhere else.  As the label for one exhibit at Washington’s International Spy Museum (see my report “Spook Museum,” 25 March 2010) had it: “BERLIN – City of Spies”! (I’m sure there’s a comedy of errors in this somewhere!) 

The first day I arrived in the city and reported to Berlin Station’s offices, which were in the headquarters compound on Clayallee, named for Gen. Lucius Clay, “father” of the Berlin airlift (who appears in the newsreel at the beginning of the movie), I noticed two black Russian sedans parked, one by each exit from the compound.  (Volgas and Moscvitches were easy to spot: even in the 1970s, they looked like cars from the 1950s!)  I asked about them, and my sponsor told me that they were almost always there, just watching, taking notes and probably photos—and that within an hour of my arrival, they knew my name, rank, and assignment.  (We weren’t clandestine, but low profile.  We wore civilian clothes on duty and were all addressed as “Mr.” or “Miss” outside the office.  When we had to wear fatigues—for the firing range, say, or during an alert—we wore no branch or rank insignia, only the “U.S.” device.  Our addresses and phone numbers were unlisted, and our private cars were all registered in Munich—the 66th Military Intelligence Group headquarters—not Berlin.)  By the same token, I got info copies of the transcripts of the wiretaps from Potsdam, the Soviet military HQ in East Germany.  The Cold War was mighty crowded in Berlin!  Sehr gemischt, indeed.

When it comes time to retrieve Danny’s uniform, Frederica discovers that the cleaner has been called into the Soviet Sector on a family emergency and the shop is closed.  Frederica suggests that if Danny, an American, goes and asks him, the cleaning shop-owner will more likely give him a key than if she went alone—so he goes off in the clothes he borrowed from Herr Stieber.  On the way to the Soviet Sector, they arrive at an U-Bahn (for Untergrundbahn, the German word for ‘underground railway’ or ‘subway’) station, marked with a large letter U.  These signs were ubiquitous in Berlin, designating one of two underground systems in the city; the other was the S-Bahn (for Stadtschnellbahn, ‘city rapid transit,’ a commuter rail line similar to New York/New Jersey’s PATH trains).  Both systems predated World WarII so both went into all the occupied sectors—even after the Wall went up.  The difference was that, according to the occupation agreement, the U-Bahn was controlled by the Western allies (and later, the West Berlin authorities) and the S-Bahn by the Soviets (and then the East Berlin government).  And because the S-Bahn was considered East German territory, even in West Berlin, I wasn’t allowed even in the stations, let alone the trains, because of my security status.  (I could use the U-Bahn, even though it went to East Berlin—as long as I stayed on our side of the Wall.)

As they’re about to go into the U-Bahn, Danny realizes that he forgot his cigarettes.  Frederica says he can get some in the station, but Danny says all he has is “scrip.”  During the occupation, so that U.S. cash wouldn’t circulate on the black market, GI’s were issued scrip, a kind of substitute currency that was only good on military bases and in PX’s and service clubs; Germans weren’t supposed to possess scrip (though a black market in it quickly arose), so Danny couldn’t buy anything on the German economy or exchange his scrip for German money.  (One of the reasons the Soviets started the blockade was because the western sectors of Berlin had announced that they would begin accepting the newly-adopted West German Deutsche Mark, loosening the Soviet’s grip on the city.)  Danny can’t even exchange some scrip for Frederica’s marks because she’s not supposed to have any and can’t spend or exchange it legally.  (She offers to buy his cigs for him and he’ll pay her back later.)  Scrip was no longer in use by the U.S. military in Germany either in the ’60s or the ’70s—though ration books were for items like tobacco, liquor, and gasoline, among some other commodities, to prevent GI’s from buying them in bulk, tax free and subsidized, at the PX or commissary and then reselling them to unauthorized people—such as German civilians.  I worked on a surveillance of a guy suspected of doing just that—as well as selling classified information, a kind of all-purpose sleeze—but the case fell apart and as I was just a hired hand, I don’t know what happened after that; see my post “Berlin Stories – Three SNAFU’s.”

In the subway station, they find a vendor who sells loose cigarettes (among other, probably black market goods).  You could still buy loosies in much of Europe when I was in school there—a pack was relatively pricey even in the ’60s.  (Of course, I mostly bought my smokes at the PX where a pack of American cigs went for a quarter with a ration booklet; the average price at home was 30¢.  Thanks to the U.S. taxpayer and duty-free agreements, my cancer sticks were subsidized!  When I was in high school in Geneva and ran out of my PX butts, I had to pony up the local price.  Since French cigarettes like Gauloises and Gitanes were strong, unfiltered, and stinky, I had to pay for English cigs or American, the most expensive ones but the ones I smoked—around SFr3.25 at the time for a pack of twenty, about 70-75¢.  That’s worth almost $6 today.)

Despite the potential penalty for Danny’s being caught out of uniform, he and Frederica meet Hank and his “Schatzi,” the intelligent but naïve Gerda (Bruni Löbel), at a night club, where Hank treats Gerda as an inferior.  (“Schatzi” was GI-German slang for something like ‘sweetie’ or ‘tootsie’; it’s derived from the German word Schatz, or ‘treasure,’ which is a common German term for ‘sweetheart,’ as in mein Schatz, ‘my treasure,’ ‘my darling.’)  He’s also rude to Frederica, pumping her about her late husband whom she’s told Danny died in Russia, and her father.  Hank accuses her husband of having been in the SS, but she insists that he was just a draftee, like so many U.S. soldiers.  Hank shoots back, “Some day I’d like to meet just one German who enlisted.”  Her father, Frederica continued, had resisted the Nazis: as a university professor, he protested the burning of books until they burned his books.  When my family lived in West Germany in the early ’60s, we were amused that every German who’d have been of military age during the war insisted that he fought on the Russian front.  Not one former Wehrmacht soldier we encountered had served on the western front.  With so many Germans fighting in the east . . . who was it that was shooting at Brits and Americans like my dad, we wondered. 

Before Hank and Gerda arrive at the restaurant, Danny and Frederica talk about their day in Berlin, riding the U-Bahn and the streetcar (which no longer existed by the time I arrived there).  Danny’s been learning German and he asks Frederica about the difference between addressing people as Sie (the formal form of ‘you’) and saying du (the informal ‘you,’ comparable to the archaic ‘thee’ and ‘thou’ in English).  Frederica explains the distinction and Danny wonders how long it takes for two people to duzenone another—to get to call each other duinstead of Sie.  Frederica tells him that “usually this would take a long time.” 

 “When you only got 24 hours and you’ve used up eight of them already . . .,”  Danny replies.

“For such emergencies we have the Duzis.  We link arms and drink . . . and then we . . . .”  Danny kisses her.

This is a bit of a thorny issue in Germany—I assume still today.  (The French and most other European cultures, except the British, have the same distinction.)  Who duzens whom and who must siezen is sticky for foreigners.  When I first went to live in Germany, I was still a teenager, so the situation was a little clearer: I could automatically duzen my peers, even when we were just introduced, and I had to siezen their parents and any other adults I met.  My parents had it rougher since over time, they became friendly with some of the Germans they met through my dad’s job or other circumstances.  Since Dad was a diplomat, that put him at a formal distance from most men and women he met, so it was basically safer socially just to keep to Sie for the most part.  Of course, as foreigners. we were given a lot of latitude by our German hosts, who were just delighted that we even tried to speak German, even if we made mistakes.  No one ever invited me to duzen him or her, even though I called Germany home until after I was 20.  (I never participated in a Duzis or drank a Bruderschaft—another ceremony for transitioning from Sie to du—or witnessed either one.)  By the way, connected to the distinction of Sie and du is also the practice of calling people by their first names or, even more familiar, nicknames, which aren’t used as casually as they are in English, especially for us Americans.  The post-war situation in The Big Lift abbreviated the time it would take for two people to get to that level of familiarity, further shortened by the facts that Danny and Hank are Americans—we jump right to first names and nicknames as soon as we meet—and have so little time to get acquainted to new people like Frederica and Gerda.

In the restaurant, Hank happens to spot the former camp guard who tormented and beat him as a POW, and attacks him and nearly kills him.  Danny’s able to stop Hank only by knocking him down and passing military police mistake him for a German attacking Hank.  Still in civvies (in which he can’t be caught), Danny’s chased into the Soviet Sector accompanied by Frederica.  She explains that “Germans go back and forth all day long,” crossing between the sectors—remember, there’s no Wall yet.  Not in my day, of course.  Besides the Wall, the East Germans prohibited West Berliners from entering East Berlin from 1961 to 1973 (though they often got around this by holding ID documents that showed that they came from a city in the Federal Republic, a pretty common gambit).  In addition, U.S. personnel with high clearances like me were forbidden by our government from traveling into East Berlin and East Germany—though, incongruously, not other Eastern Bloc countries.  As a result, I lived in West Berlin for 2½ years and never visited East Berlin (where most of the historic sights were).  (I wrote about this in “The Berlin Wall,” 29 November 2009.)

Danny and Frederica narrowly escape back into the American Sector, where Hank is waiting for them at Frederica’s apartment.  A group of neighbors gathers late in the evening, drinking, noshing, playing music, and singing—a kind of impromptu party.  Another woman who lives in the building is just arriving from work and stops in to say hello.  When she arrives, she makes the rounds of all the partiers, stopping at each one, shaking his or her hand, and saying, “Guten Abend.”  When she reaches the last person, she says she’s tired and off home to turn in and immediately reverses her route, shaking all the same hands in reverse order, saying. “Gute Nacht,” as she works her way back out the door.  That’s soGerman—the formal, hand-shaking greeting of each and every person present, even though you don’t plan to stay, and then doing the exact same thing to say good night.  Even Hank remarks in a later scene on how often the Germans shake hands; in the scene after Danny’s been to the bakery and given the loaf of bread to a little girl, everyone shakes hands to say auf Wiedersehen, even Hank—except that he mumbles dismissively, “Yeah, yeah,” as he shakes each person’s hand.  In Germany, at least back then—they may have caught the American casualness disease since my day—you can’t just stick your head in the door, wave, and say to everyone at once, “Hi.  And good night,” and then leave.  It couldn’t have been realer if it had been a documentary!

By now, Danny’s fallen in love with Frederica, despite learning from Hank that she lied about the backgrounds of her dead husband, who’d indeed been a member of the SS—and almost certainly not a draftee—and her father, who “never saw a university,” and had cooperated with the Nazis because “he had a little dough, and wanted to keep it . . . .  Walked out on her mother in ’39 because she was Polish,” Hank reported.  “Nice guy,” snaps Hank.  He explains to Danny that a friend of his in “the Document Center” checked Frederica out and found a record of her from the war years.  (As I revealed in “Berlin Memoir, Part 4,” posted on 9 February 2017, we actually had to conduct records checks on people with whom we got friendly outside the unit.) 

The Berlin Document Center was, in fact, the records repository for the Third Reich’s official files, and it was in the American Sector so we kept it as a resource.  It was one of the agencies we always checked when we did background investigations of a German native who was old enough to have lived in the Third Reich.  Mind you, the BDC held all the Reich’s official records, so a file might reveal only that someone was an old-age pensioner, had been a dues-paying member of the musicians guild, or had held a job as a school teacher in Frankfurt.  Only occasionally did a file check of the BDC reveal a criminal record or service in the SS or something nefarious. 

Danny confronts Frederica with the BDC file, and she acknowledges the facts.  Her explanation for the lies is that, like others in post-war Germany, she’s learned to make herself seem brave and pitiful to evoke sympathy from their occupiers.  “When you live in a sewer, you soon discover that the sewer rats are best equipped to survive,” she explains.  After contemplating the significance of Frederica’s lies about her husband and father, and seeing that she’s capable of deception, Danny realizes that he still loves her.  When he reads in the Air Force Times that GI’s like his crew who’ve served in Operation Vittles for six months are due to rotate back to the States soon, he applies to marry Frederica.  

The Air Force Times, like its companion weeklies the Army Times, Navy Times, and Marine Corps Times, publishes official information from the services and the Department of Defense, or National Military Establishment as it was known in 1948.  The Stars and Stripes, a quasi-independent daily newspaper published the by U.S. armed forces abroad, headlines from which are also seen in the The Big Lift, covers the news stories of the day as well as events in the military community, but doesn’t publish official notices and announcements.  So, for instance, the headline “Rotation to Start for Lift Personnel Who Have Served Six Months” ran in the military Times, while the storyslugged “Record Fog Shrouds Europe; Sea and Air Travel at Standstill; Air Lift Manages to Deliver Only 70 Tons in 24 Hour Period” was published in Stars and Stripes.  When the list for promotions to captain, in which my name appeared, was released by the Pentagon in November 1973, it was published in the Army Times but not Stars and Stripes—which, however, had run a long story in July about the newly-founded Tempelhof American Theatre that I helped start. 

When Danny’s squadron commander uses the telephone to try to expedite Danny’s marriage application, the connection is so bad that the two officers have to spell out their names to each other using the Joint Army/Navy Phonetic Alphabet, used in the U.S. military from 1941 to 1956 (when a uniform NATO alphabet was adopted).  The JAN, commonly called “Able Baker” after the words for the letters A and B,  was developed so that soldiers and airmen using radio-telephone communications could spell out important information (or any time when initials or letters were spoken) with letters represented by words that can’t easily be confused for letters that sound similar (like B and D,  for example).  When I had to serve as Duty Agent, I had to stay in the station all night to answer the phones (sort of like the Charge of Quarters in a line unit—except spooky).  One phone was, of course, the red alert phone which rang once a night to check the communications system, and the DA had to answer it with a prescribed phrase: the name of the unit and the DA’s initials in phonetic alphabet.  So, when I was DA, I’d have to say, “66th MI.  Romeo-Echo-Kilo.” (That would have been “Roger-Easy-King” in 1948.)

Danny rushes back to Berlin to get Frederica and marry her before he has to report for transfer back to the States.  Fog has enveloped the whole continent so badly that pilots have been instructed that if their planes and crews are in danger, they should turn the aircraft around and return to Rhein-Main.  Indeed, Danny’s plane is enshrouded in fog en route to Berlin and Captain Stewart is about to order it to turn around and go back to Frankfurt when it suffers another hazard: one of the engines catches fire and the crew can’t extinguish the flames.  Before we see Danny’s plane land safely at Tempelhof under Hank’s GCA guidance, there’s a shot of an earlier plane that crashed and is in flames by the side of the runway.  Once on the ground, Danny runs off to find Frederica, rounding up Hank and Gerda as witnesses and telling them to meet him and Frederica at the Bürgermeister’s office.

Herr Stieber suspects Frederica of duplicity when he delivers a letter to her from St. Louis; he intercepts the reply she’s written to her German lover living there, revealing that she intends to divorce Danny as soon as she can without being sent back to Germany after he brings her to the States, and see her lover behind his back until that happens.  In the meantime, Hank, while trying to teach Gerda the meaning of democracy, comes to see that he’s been hypocritical in his own behavior toward Germans.  He’s also now deeply ashamed of the beating he gave the former POW guard, explaining that he had spent seven years waiting for “satisfaction,” but now he doesn’t feel satisfied; he feels “dirty.”  He begins treating Gerda as an equal and with affection as they meet Frederica at the Berlin city hall to be witnesses at her wedding to Danny.  When Danny arrives, he tells Frederica it’ll be a long time, if ever, before she gets to America and turns on his heel and leaves.  Herr Stieber has given Danny the letter she wrote.  Gerda says she prefers to stay in Germany and do what she can to help rebuild her country, and Hank reveals to Danny that he’s not going home but has switched his temporary assignment in Berlin to permanent duty.  Danny’s flight out departs, amidst rumors that the Russians will soon end the blockade (which they did on 12 May 1949).

What most often caught me while watching The Big Lift were the little bits of actual German culture and custom that were incorporated in the movie.  Some of the little things in the flick that hit me were specifically about life in post-war Germany and occupied Berlin.  As odd as it may seem from a chronological perspective, life in Germany was not very different in the early ’60s when I was there as a teen than it was right after the war.  Less rubble, more prosperity (just beginning), but otherwise, it was still “post-war.”  (Of course, it was also the Federal Republic by then—no longer Allied occupied territory.)  Even in the ’70s, when I was there ten years further on, Berlin was still occupied and, except for new uniforms (and still less rubble), plus the addition of the Wall, things were much the same in many ways as they were depicted in The Big Lift,right after the war ended.  It was a time warp, in both instances. 

Writing 'As You Like It'

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by Kirk Woodward

[Kirk Woodward’s newest contribution to Rick On Theater is a speculation; Kirk’s going to guess at how William Shakespeare, undoubtedly the greatest playwright in the English language and, arguably, in the theater world, came up with the text of As You Like It (which Kirk happens to be directing right now).  This speculation is intended to be an attempt to illuminate how some writers compose their works (regular ROTters will know that Kirk’s also a playwright himself). 

[First, let me cop to something: Kirk’s very description of the structure of AYLI demonstrates why it’s just not one of my favorite Shakespeare plays.  Though Kirk’s always liked it—which suggests he knows it pretty well—I’ve never been fond of it (or Shakespeare’s other “pastoral” play, A Midsummer Night’s Dream).  That said, I think this is a terrific examination of Shakespeare’s dramaturgy—or, at least, one possible account of it.  In any case, Kirk makes a good argument for the writing process he presents.

[Kirk’s written for ROT on the subject of Shakespeare several times before.  “Kirk Woodward’s King LearJournal,” posted on 4 June 2010, and “Directing Twelfth Night for Children,” 16 and 19 December 2010, are accounts of productions Kirk staged in 1969 and 1972, respectively; and “Frank Kermode On Shakespeare’s Language,” 26 January 2016, and “Asimov’s Shakespeare,” 6 April 2016 ,are pieces based on his readings of a couple of reference works he found particularly useful: Frank Kermode’s Shakespeare’s Language (2000) and Asimov’s Guide to Shakespeare by Isaac Asimov (1970).  “Evaluating A Director,” 1 March 2017, concerns Shakespeare in the sense that it’s an account of the auditioning process through which Kirk went to get the gig directing the production of As You Like It on which he’s currently engaged.  Perhaps another pertinent post for this article is Kirk’s “How To Write A Play,” 18 February 2016 , which is self-explanatory, I imagine.  ~Rick]

William Shakespeare has left few clues about his life, to the extent that some people claim he did not write the plays attributed to him, but was the “beard” or front man for another writer. I’m not one of the people who think so, but it’s true that we’re missing a great deal of basic information we’d love to have about him.

For example, we don’t have his actual date of birth; the traditional date (April 23, 1564) is based partly on romantic speculation (he died on another April 23, in 1616), and partly on a deduction from the date of his baptism (April 26, 1564).

We don’t know for sure where he went to school, assuming he did (which certainly seems likely). We have only guesses about what his marriage to Anne Hathaway (1555 or 1556-1623) was like. We don’t know anything at all about what he did between 1585 and 1592, a gap that has been filled by a number of conceivably fanciful tales.

We know very little of his career in the theater in London, although we know he had one, and we don’t know how thoroughly he retired from theater, if at all, or what he did at home once he went there, or how he died. We have a few samples of handwriting, a will, a grave, some remarks by others – that’s about it.

Oh, and we have his plays – there’s some argument, of course, about how many he wrote and/or co-wrote – and the Sonnets, plus two long poems. It’s difficult for any writer who’s not the merest hack to disguise his entire self within that much creative output. A modern day parallel might be the singer/songwriter Bob Dylan, who reveals a great deal of his emotional life in his songs. On the other hand, Dylan is so secretive about his private life that he might as well be, well, Shakespeare.

Dylan’s songs, of course, are lyric, meaning that more often than not they express the thought or feeling of a “speaker,” whether that “speaker” is actually Dylan or someone else, either real or imagined. It is easy to imagine, at least, that we are hearing Dylan’s real feelings in his songs.

Shakespeare’s plays, on the other hand, are dramatic, meaning that the thoughts and feelings within them are assigned to characters, and those characters may or may not reflect Shakespeare’s own personality.

Figuring out what Shakespeare was “really” like is an exercise carried out in literally hundreds, if not thousands of books. Those numbers demonstrate how uncertain the venture is. Still, the effort is practically irresistible, as I’ve discovered recently while directing a production of As You Like It (AYLI), a comedy by Shakespeare written, perhaps, in 1599, and first published in the First Folio of 1623.

I can’t say that I’ve discovered any truths about Shakespeare’s “real” (or “everyday”?) self, but I do believe there are some interesting observations to be made about Shakespeare’s writing process, if we are willing to grant three assumptions. I freely admit that there’s no way to verify any of these assumptions. I’m making them for the sake of discussion.

The first assumption is that the text of the play as found in the First Folio is the text as Shakespeare wrote it, or at least very close. The question of what corrections, emendations, and plain old mistakes have crept into the printed versions of Shakespeare’s plays is a major one, especially when multiple versions of a play exist, as is the case with Hamlet. However, that doesn’t apply to AYLI, which makes its first appearance in the first published collection of Shakespeare’s plays.

The second assumption is that the plot of AYLIis what Shakespeare wanted it to be, and not simply a repetition of his source material. I believe this is a reasonable assumption. Wikipedia’s summary of Shakespeare’s sources makes it clear that he did not simply borrow an entire plot for AYLI, using it whole:

The direct and immediate source of As You Like It is Thomas Lodge‘s Rosalynde, Euphues Golden Legacie, written 1586-7 and first published in 1590. Lodge’s story is based upon “The Tale of Gamelyn,” wrongly attributed to Geoffrey Chaucer and sometimes printed among his Canterbury Tales. Although it was first printed in 1721, ”Gamelyin” must have existed in manuscript form in Shakespeare’s time. It is doubtful that Shakespeare had read it, but Lodge must have built his pastoral romance on the foundation of “Gamelyin,” giving it a pastoral setting and the artificial sentimental vein, much in fashion at the time. The tale provided the intertwined plots, and suggested all the characters except Touchstone and Jaques.

Some have suggested two other minor debts. The first is Michael Drayton‘s Poly-Olbion, a poetic description of England, but there is no evidence that the poem was written before As You Like It. The second suggested source is The Historie of Orlando Furioso by Robert Greene, acted about 1592. 

I have not read Rosalynde, but I have read enough summaries of it to see that Shakespeare did significant work on the plot. All in all I believe we can make the assumption that the plot of AYLI is the result of his own decision, not because of his source.

The third assumption I want to make is that Shakespeare wrote the play more or less from start to finish, with few if any corrections and revisions, and that when he was finished with it, he turned it in. Obviously I can’t prove this, but there is no doubt that around the time the play was written, Shakespeare was a busy man.

Figuring out when Shakespeare wrote particular plays is another knotty scholastic problem, but it appears that within a year or so before and after the composition of AYLI, he also wrote Henry IV Part 2, Much Ado About Nothing, Henry V, Julius Caesar, Hamlet, and Twelfth Night. That is heavy lifting for any writer.

Additionally, there’s the title of the play, As You Like It. Bernard Shaw cited it frequently, suggesting that Shakespeare meant it to say, “You wanted it, so here it is.” I feel that Shaw pushes that point too far. However, there’s no question it’s suggestive.

If we accept my three assumptions, which I feel are reasonable if by no means certain, and then look at the play, we see – possibly – an interesting picture of a writer in the process of working.

The setting of the play is France. However, absolutely nothing is made of this except for some character names. The play “feels” consistently English, right down to the name of the Forest of Arden (perhaps originally the Forest of Ardennes?). Even before the play begins, then, we have an element of the story that’s not even acknowledged, much less used in the play.

The first scene of the play sets up a conflict between brothers – Orlando, the younger, and Oliver, the older and very unsympathetic – that quickly devolves into a physical fight.  When Orlando leaves, Oliver enlists the aid of a wrestler to kill Orlando in a forthcoming wrestling match.

We then see Rosalind and her close friend Celia. They are presented fully and sympathetically and that treatment continues throughout the play, whenever they appear, with sprightly and clever dialogue, some of the most entertaining that Shakespeare ever wrote.

Their conversation is interrupted by a character, a courtier, named Le Beau. As best as I can tell, Le Beau is intended when we first see him to be a supercilious sort, a fop, something like Osric in Hamlet.

Duke Frederick, a usurper, then appears, and at first it’s hard to see anything wrong with him – he is anxious that the younger wrestler (Orlando, as it happens) not get hurt, which is commendable. After the match, which Orlando wins, Frederick starts to congratulate him, but realizes that Orlando is the son of the man he overthrew for rule of the dukedom, and he then snubs him.

Before the wrestling match, Orlando has seen, and fallen in love with, Rosalind. He now asks Le Beau who she is, and Le Beau answers him not only straightforwardly, but sympathetically. Le Beau in fact criticizes Duke Frederick, and warns Orlando that he is probably in danger.

My impression of this encounter is that, having set Le Beau up to be one sort of person, Shakespeare now finds he needs him to be someone else – instead of a vacuous insect, to be a man of real character. So Shakespeare, not bothering to go back and revise our first look at Le Beau, essentially turns him into a new person.

Duke Frederick now banishes Rosalind from the court, and Celia decides to go with her – Celia’s father, the overthrown Duke, is now living in the forest, like Robin Hood. At this point the plot is not only realistic but potentially threatening – the forest presumably is a dangerous place, Duke Frederick is a wild cannon, and Orlando also clearly may be in trouble.

We then see the banished Duke in the forest. However, what follows is not danger but comedy, as we hear about the funny things one of the Duke’s people, Jaques, has said about a deer he saw in the woods. The play appears to be lightening up. We can certainly feel that it will be a comedy.

But the next two scenes work the other way – Duke Frederick sends troops to find and capture Rosalind and Celia, and Adam, Orlando’s servant, warns Orlando that he had better escape from the Duke’s castle while he can.

The relation of these events to the previous comic scene are not faults in the play, of course – Shakespeare is fully entitled to juxtapose different kinds of scenes next to each other, and he does, throughout his whole career in fact, to brilliant effect.

Nevertheless, the first time we saw Adam, he seemed to be a conventional old servant. Oddly, now, when he warns Orlando of danger, he turns into a comic character, a sort of Foster Brooks (for those who remember him), verbose and somewhat muddled:

The enemy of all your graces lives:
Your brother – no, no brother; yet the son –
Yet not the son, I will not call him son
Of him I was about to call your father…

Again we see Shakespeare adding traits to a character as he needs them. In this case, I would say, he wants to keep the tone of the play from becoming too serious, so he uses Adam for that purpose. Adam talks a greatdeal (there are some indications that Shakespeare played the role!).

Shakespeare now takes us back into the forest, where Rosalind and Celia meet a shepherd and decide to buy a property from a character the shepherd describes:

My master is of a churlish disposition,
And little recks to find the way to heaven
By doing deeds of hospitality.

This churlish character, who sounds potentially interesting, will be referred to once more in the play, but will never appear. It is fairly unusual for a character in a play to be introduced and then dropped in this fashion. My feeling is that perhaps there was an intention to bring him on stage – but that that didn’t work out, perhaps because it wasn’t necessary.

The next scene is a song. It has no plot function at all – I wrote in my script, “Why is this here?” This is not the last song Shakespeare will introduce in this play without much reason for it to exist. (Some have called AYLI“Shakespeare’s musical,” presumably like a musical of pre-Oklahomavintage.)

Orlando now bursts into the banished Duke’s camp, demanding food for the starving Adam and himself. The Duke is friendly and convinces Orlando to bring Adam to him, so he can be fed. After Orlando leaves, the Duke remarks to Jaques that “Thou seest we are not all alone unhappy,” to which Jaques replies with the famous “Seven Ages of Man” speech. (The scene ends with another song, incidentally.)

Clearly, then, Shakespeare is doing some fine writing in this play. But I hope the description of the story so far has made it clear that the work to this point is uneven. Shakespeare appears to be meeting the needs of the moment without a great deal of concentration on the plot (cf. that first, oddly inserted song) or consistency of character. One gets the feeling – at least I do – of a writer forging ahead in the task of creating a play, not tossing it off, but also not sweating the details.

The next scene finds Duke Frederick, who has now become thoroughly brutal, terrorizing Orlando’s brother to the point where the following brilliant dialogue would fit just as well in one of the history plays:

DUKE FREDERICK:
Your lands and all things that you dost call yours
Worth seizure do we seize into our hands,
Till you canst quit you by your brother’s mouth
Of what we think against you.

OLIVER:
O that your highness knew my heart in this!
I never loved my brother in my life.

DUKE FREDERICK:
More villain you.

The preparation has at this point been made for something like the following: Duke Frederick will assemble an army, invade the forest, and attempt to capture Rosalind and Celia. The banished Duke, with Orlando as his second in command, will oppose Frederick, and after appropriate ups and downs, will defeat him.

This, I feel, is a reasonable expectation in view of the story so far. Frederick will lose; but the struggle will be fierce. We have already seen a good bit of violence in the play – brother fighting brother, the wrestling match, death threats, a Duke increasingly savage. Watch out!

What now? Well, Rosalind is in the forest, dressed as a man called Ganymede, and Orlando is in the forest, in love with the Rosalind he thinks he left behind, so Shakespeare brings them together again.

As is well known, in Shakespeare’s time women did not perform on stage; female roles were played by men. So Rosalind’s male appearance is easy to establish, and we don’t need to fret that Orlando certainly ought to recognize her. (It appears that they had both lived in the same castle!)

I don’t consider this one of the marks of inconsistent or unconsidered plot development in this play. Shakespeare often uses this same device, for example in Twelfth Night, and it is basically a “convention,” an established way of doing things, in his plays. However, there will be another example of non-recognition later that is more extreme.

While Rosalind and Orlando are working out their relationship – Rosalind offers to “cure” Orlando of his love by pretending to be, well, Rosalind, and Orlando accepts – Shakespeare introduces not one but two other pairs of lovers.

Their existence in the play is not unreasonable – I’d say that the major theme of the play is the nature of love. But the characters are given a great deal of stage time, and not much happens in that time except that they talk.

As a director, I can state that the best way to stage these scenes is to have very fine performers playing them. Otherwise they are likely to strike the audience as “dead time.”

One reluctantly feels that Shakespeare, with not a lot of plot in hand and not a lot of energy for complications, felt at this point that he had to write something. The dialogue in these scenes isn’t “bad.” It’s not priceless either, and the plot points are easy to grasp – the audience, one suspects, “gets the message” long before the scenes are finished.

I should add that along the way there is also a substantial amount of comic dialogue (in prose), most of it in scenes featuring Touchstone the clown. Shakespeare appears to have had a fine actor (Will Kempe) available to play this kind of role, and no doubt it was easy to create lines for Kempe like the following:

Of a certain knight that swore by his honour they were good pancakes and swore by his honour the mustard was naught: now I’ll stand to it, the pancakes were naught and the mustard was good, and yet was not the knight forsworn.

This kind of thing may have been hilarious in context and as performed by Will Kempe. It is difficult for us today not to stare at it with a cold eye, and in fact I cut that particular speech from our production, along with some other “comic” dialogue, because I was unable to think of any way to make it intelligible. (It brings to mind the parody “Shakespearian” comic speech in the British comedy revue of the 1960’s, Beyond the Fringe: “I’m from Lancaster, and that’s to say for good shoe leather!”)

I have neglected to keep mentioning the songs in the play, but I should point out one (“What shall he have that kill’d the deer?”) that occurs because Shakespeare, clearly bored by the requirements of plot by this time, needs to separate two scenes between Rosalind and Celia. In order to indicate that time passes, people come out, sing a song, and leave. This is not, in anybody’s book, brilliant play construction.

Finally, late in Act IV, Shakespeare begins to feel the need to bring his story to a conclusion. You will recall my speculation above that Duke Frederick will come into the forest with an army. This is not exactly what happens.

Instead, Oliver, Orlando’s vile brother, appears with a story of having rescued Orlando from a lion, and while telling the story, falls in love with Celia. He is a thoroughly redeemed – in fact, completely transformed – character.

Orlando, frustrated that his brother has found his true love while he can’t find his, tells “Rosalind” (Rosalind) that he can’t pretend any more, whereupon Rosalind promises to straighten everything out.

After another unmotivated song, the main characters of the play gather to see what Rosalind can do. The Duke and Orlando have a mystifying conversation in which we learn that the Duke has failed to recognize his own daughter:

I do remember in this shepherd boy
Some lively touches of my daughter’s favour.

This is carrying Shakespearian disguise pretty far; but never mind, because there are more wonders ahead.

Suddenly more music – honestly, it almost is a musical – plays, and Hymen, the goddess of marriage, appears and sings a song, introducing Rosalind as, well, Rosalind.

I have been asked in rehearsal what in the world Hymen is doing there – there are no other mythological characters in the play – and all I can guess is that perhaps that she wandered in from a Masque (a courtly form of entertainment often featuring mythological characters).

Then – in a stupendous feat of dramaturgy – a new, previously unseen character appears. He is Jaques de Bois, Orlando’s middle brother, and if you have been paying attention you will note that he shares a first name with another character in the play – the Jaques of the “Seven Ages of Man” speech, a character invented by Shakespeare, not in the source material.

In other words, at this point Shakespeare brings in a new character and doesn’t even bother to think up a new name for him.

Jaques de Bois, in a nod to my notion of where the plot might have gone, reports (we don’t see this happen) that Duke Frederick did indeed lead an army into the forest, but that he met “an old religious man,” perhaps a monk, and was converted! He will now be a monk himself, and he is giving the banished Duke back his dukedom. Ta da!

It’s certainly a happy ending. Frankly, though, I get even greater pleasure from the glimpse that I am convinced the play provides, of a writer too busy to rewrite, who makes decisions as he goes along without worrying too much about them, and who nevertheless produces a lovely, if definitely curious, play.

One reads that some critics consider AYLIa masterpiece, while others consider it deeply flawed. Surely the answer is not an “either/or” matter. Who says it has to be perfect? It  is lovely. And fun. And a little odd.

I am delighted that AYLI is a play with its strengths and curiosities both on display for us – not, for example, a powerful machine of a drama like Othello, where every detail packs a punch.

Sometimes the majesty of Shakespeare’s achievement feels like it’s too much for us to take in. On the other hand, here is a holiday of a play, written, without a lot of stress, to delight us, and also perhaps to get us to scratch our heads once or twice.  In it, I am convinced, we get to see the author at work.

Not every play has to be a masterpiece in order to be a treasure. As You Like It is definitely the way I like it.

[Among the things in William Shakespeare’s bio about which we don’t know the truth is his religious affiliation.  (Much is made of this in Will, the fictionalized bio series about the Bard on TNT.)  Some biographers posit that he was a Catholic—perhaps a secret Catholic—while others assert he was a true Anglican.  I believe there’s little or no evidence to support either contention.  (Will is far from a great show, but, like the 1998 film Shakespeare in Love, it’s a good example of how we fill in the gaps in what we know about the playwright with imagined—and often far-fetched—history.)

[Guessing how Shakespeare wrote As You Like It with so little evidence—based solely on reasoning—reminds me of two acts of imagination.  One’s an old cartoon, maybe from the New Yorker, maybe Playboy.  A man dressed in skins is lolling on a beach, noodling with some stones.  In the last panel, he gets up and walks away and we see what he’s left behind is Stonehenge: he was a giant and all the theories we’ve made through the centuries to explain how Stonehenge was built the way it was are just wrong!

[The other thing is Tom Stoppard’s 1993 play Arcadia in which Lord Byron scholars, doing research in an old English country house where the poet is supposed to have stayed, are putting together their interpretation of evidence about Byron and a hermit who lived on the grounds 150 years earlier.  Their logical conclusions turn out to have been all wrong—as we learn because the play takes place alternately in the present and in the 1800’s

[Like most Stoppard plays, Arcadia  plays with language and perception (many of his plays, starting with Rosencrantz and Guildenstern Are Dead, are about how we know what we know—or think we know) and has a puzzle at its center.  A little like Artist Descending a Staircase (1972/1989)Arcadia also plays with time—in the sense of how a story is told.  Artist is told backwards and Arcadia is told in two time periods alternately (like James Michener’s 1965 novel, The Source).  So while characters in the present are piecing together clues about an event in the past, we see that past event unfolding in intervening scenes.  

[The  present-day characters draw a logical conclusion about the unrecorded historical happening, but the characters of the past didn’t actually behave out of reason; sometimes they just did things on a whim—like that giant playing with rocks on a beach in the cartoon.  No logic in the world could predict a giant playing “pick-up-rocks”!  Just like no one can reason out why Shakespeare, who my undergrad director and theater teacher used to say was just a hack—and sometimes he simply had to churn out product, wrote a scene or inserted a song into a play just because he felt like it at the moment or didn’t take the time to come up with a better idea.]

All the Town’s a Stage

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Some tell their stories in kitchens, warming hands and souls over coffee; others write confessions.  For decades, the residents of the tiny Tuscan town of Monticchiello have turned their lives into theater.  Each year, they gather to discuss art and their world until they land on a topic that reflects their most recent, urgent concerns.  Word by word, they push and pull, challenging one another as they shape a production.  All the world’s a stage, but in Monticchiello that truism is movingly real, especially because these days its aging resident-players have more exits than entrances.

That’s how Manohla Dargis introduced her review of Jeff Malmberg and Chris Shellen’s 2017 documentary film Spettacolo in the New York Times.  The review, however, doesn’t say very much about the phenomenon, called il spettacolo, or ‘the show,’ ‘the performance,’ or ‘the spectacle,’ by the townspeople of Monticchiello, Italy.  I was intrigued enough to try to find out more about this 50-year-old tradition.

Some background first: Monticchiello is in the Val d’Orcia of Tuscany, a little over 75 miles south of Florence.  (Tuscany, in north-central Italy, sits just below the cuff of the boot, along the west coast of the country on the shores of the  Ligurian and Tyrrhenian Seas.  Monticchiello is located in the east of the region, near the border with Umbria.)  A tiny hillside village with a population of about 200, Monticchiello is old, probably originally Roman with records of its existence dating from AD 973, over a millennium ago; the oldest structures in the town are its thick, steeply-angled walls and their crenellated towers, and the transitional Romanesque-Gothic Church of Saints Leonard and Christopher which both date back 850 years.  It gets rather short shrift from tourist guides, passing mention overshadowed by Florence and nearby Siena (40 miles to the northwest), home of the famous Palio horse race—though many sites I read commended the town for wandering quietly and enjoying an unharried few hours.  It’s a slow-paced little village with a single trattoria, a couple of dozen medieval buildings of tan stone along cobblestone streets, all surrounding a tiny central piazza.  The town is well kept, with vases of flowers decorating most of the houses; the road up to the town, leading through the Porta Sant’Agata, the main gate in the medieval defense wall, is lined with tall, statue-like cypress trees.

In the middle of the last century, the region’s economic system, based on farming and sharecropping, was literally disappearing as young people moved away to find work; with the exodus, which severely depopulated the Val d’Orcia, the area’s social structure also began to collapse.  Born of this economic downturn that affected the whole country by the 1960s, what has become known as the Teatro Povero di Monticchiello (Poor Theater of Monticchiello) began in 1967.  It was prompted by the villagers’ need to discuss among themselves their mounting concerns and ideas on how to address them.  In a town with no theater, the people came up with the idea for a “theater in the square” (teatro in piazza) as a way to define a problem and present it to their fellow Monticchiellesi.  (“In Monticchiello we haven’t yet learned to say ‘We’re going on stage’; for everybody, taking part in one of our shows has always meant ‘We’re going into the square!’”) 

Monticchiello’s first efforts were very like historical pageants, a tradition of the mid-century that was based on the medieval tradition of historical and religious pageantry.  The performances focused on regional events like Siena’s Palio, but after about two years, the villagers shifted to telling their own stories, producing what the renowned Italian stage director Giorgio Strehler (1921-97) defined as autodramma, created, composed, and performed by the Montichiellesi themselves.  Monticchiello, which one on-line article dubbed “the town that plays itself,” has adopted Strehler’s term for its spettacolo.

(Historical pageants are still presented around the world, including the U.S., and the famous Oberammergau Passion Play has aspects that are also similar, especially in that the actors, musicians, and crew are all residents of the Bavarian village of Oberammergau.  Historical pageants in the United States, such as Paul Green’s The Lost Colony in Manteo, North Carolina; The Ramona Pageant in Hemet, California; and Unto These Hills in Cherokee, North Carolina, are often called “outdoor dramas” and are usually performed in or near the historical locations where the stories take place.  Performers and other personnel may be local residents, professionals, or a mix of both; in any case, however, the scripts, though they may be revised from time to time, are set, often for decades.  The Teatro Povero di Monticchiello changes every year—and it’s their own stories the actors and writers are telling.) 

“Poor theater” is a term essentially unique to the spettacoloof Monticchiello—though it clearly has potential applicability to other theatrical efforts; I just haven’t heard of any.  The Monticchiellese idea of poor theater seems less related to Jerzy Grotowski’s use of the term than to an expansion of the notion of arte povera (“poor art”) of the 1960s and ’70s.  Grotowski (1933-99) spoke of poor theater in contrast to “rich theater,” the theater of spectacle, elaborate costumes, sets and props, background music, lighting and sound effects.  He promoted a simpler, “poorer” theater stripped of the artificial attributes and relying almost solely on the work of the actor and the direct communication between the performer and the spectator. 

Arte povera describes an Italian art movement in which the artists rejected traditional art media and used humble, or poor, materials such as mud, feathers, food, found objects, and scrap.  Practitioners of arte poverastressed the connection of the work with the environment in which it was created and eschewed the formal rules and conventions of high art; ordinariness, both of materials and of subject, was more significant than aesthetics and abstract beauty.  The everyday was what was important and simplicity and directness replaced complexity and symbolism.  As I understand both arte povera and the descriptions of the creative process for the Monticchiellese spettacolo, the parallel seems indisputable.  (Grotowski’s concept of poor theater may also have been derived from arte povera, or have been inspired by the same impulse, but he seems to have gone in a different direction and focused on different aspects of the artistic style.)

The spettacolo is performed over 20 days in July and August every year, on a stage set up since 2003 in the Piazza della Commenda, Monticchiello’s main square, surrounded by bleachers for 500 spectators.  (This  year’s show was presented from 22 July to 14 August 2017.)  The work, however, begins months earlier.  In January, the town holds assemblies at which the Monticchiellesi suggest themes for the year’s spettacolo and discuss the ideas that most concern their community.  Over time, the townsfolk have talked about such topics as economic adversity, political volatility, the painful memories of the Fascist era, the threat of Monticchiello’s becoming a toxic waste dump, women’s rights and divorce, the threat of tourism and modernity to the town’s heritage, and the disappearance of the younger generation.  The discussions are long and sometimes heated when controversial subjects, such as abortion, are debated; police are sometimes in attendance to prevent violence.  An unfortunate side effect of the diminishing younger population of the village is that fewer and fewer young Monticchiellesi participate in the assemblies; they prefer to devote themselves to remunerative work rather than volunteer efforts like the spettacolo

Once the theme is settled—obviously this kind of communal decision-making is only practicable in small towns like Monticchiello or the result would be chaos and acrimony—a small group of Monticchiellesi, chosen by the town, transforms the idea into a draft script reflecting the townsfolk’s own reality, their own existential concerns.  Every play is based on something real or legendary that took place in the village.  Then Andrea Cresti, 78, an amateur painter who was formerly an industrial-technical teacher, takes the rough script and refines and edits it.  It becomes a three-act play: the first act relates the theme to the past; act two brings it into the present; and in the last act, the characters examine and analyze the problem with respect to its transformations over time. 
This process, from town-hall meetings to final script, is the process definition of what Strehler meant by autodramma: a form of communal self-expression.  Recent spettacoli treated the difficulty of people on the fringes of society to survive (Notte di Attesa [“Waiting Night”], 2016) and the threat of the closure of the local post office to a village with no bank, school, or pharmacy, where mail represents a vital social and communal resource (Il paese che manca [“The Missing Village”], 2015).  This year’s play, MalComune [“Communal Pain”], treated the dilemma of the town’s rapidly disappearing culture and traditions and diminishing population.

Cresti, also the town’s lighting expert, has been leading the process and directing the production since 1981, and he starts the rehearsal period in April for the July opening.  Nearly everyone in Monticchiello becomes an actor, a crew member, a techie, or some other participant in the spettacolo.  The actors develop their characters through processes they basically invent themselves, refined over the years, without benefit of any techniques derived from any acting school or theory.  (It’s highly unlikely, for instance, that anyone in Monticchiello ever heard of the Polish theatrical director and theorist Jerzy Grotowski.  After the renown of the spettacolo spread, though, Monticchiellesi began to become enthusiastic about Italian film and theater artists such as Strehler, Federico Fellini, 1920-93; Luca Ronconi, 1933-2015; and Alberto Sordi, 1920-2003.)  The performers in the autodramma essentially invent their own acting style.  The remarkable thing in this process is that these performers are playing avatars of themselves—and the best amateur actors among them become “professional” versions of themselves.

Aldo Nisi, a retired teacher and late president of the Compagnia popolare del Teatro Povero di Monticchiello(People’s Company of the Poor Theatre of Monticchiello), the co-operative that sponsors the plays, said of the acting: “Actors are trained to invent roles, to tell what is not true and make it credible with fine skills.  Here no one is really an actor because everyone is voicing his own ideas, his own feelings, and is using his own language.”  Essentially, every actor composes her or his own dialogue during the collective drafting process.  (Nisi, who died at 87 in 2004, has given his name to the Aldo Nisi Conference Room of the Compagnia popolare.)  One of the performers in this year’s spettacolo declared (in my own rough translation):        
                                                                                           
I do not feel like an actor, I feel like a person of Monticchiello who works for the community and expresses herself, and I want to, and when I have to say things I do not connect to, I do not say them.  For me, and for [all of] us, it is important that it is not really a theater, but something different, a free choice through which you put yourself on the stage.

At the same time, the townspeople are the spectators—remembering that the origins of the Teatro Povero wasn’t as entertainment for outsiders but as a vehicle for the people of Monticchiello to explore their own circumstances.  Of course, such a singular endeavor is bound to attract others, even to such a small place as Monticchiello.  Tourists come to town to see the spettacolo, which is performed in the ancient Tuscan dialect.  (I studied Italian briefly years ago, and I still remember one teacher telling us what Italians consider the most beautiful form of the spoken language: la lingua Toscana in bocca Romana—the language of Tuscany in the mouth of a Roman.)  The performance brings scholars, sociologists and anthropologists, theater students, laborers, vacationers, curiosity-seekers—amounting to some 4,000 spectators from Italy and abroad who venture into the town of 200 inhabitants.  (I tell you, the reports of this event make me want to go check it out myself.  Nearby Florence is one of my favorite cities in the world and I enjoy a nice Chianti Classico.  Summer in the Tuscan hills almost makes it irresistible.)  

While every play, particularly in the more recent years since the 1980s, treats a topic of current, even immediate, concern to the Monticchiellesi, the present-day issue at the center of each spettacolo is wrapped in an allegorical or metaphoric tale.  In MalComune (2017’s autodramma), for instance, the allegory was the story of a young couple anxiously awaiting the birth of triplets who will raise the village’s population to the level necessary to prevent a new law intended to eliminate it from official status from taking effect.  In Notte di Attesa (2016), the play dealing with surviving on the fringes, the fictional premise was a siege, with an army outside the walls, and the people inside; for Il paese che manca (2015), about the loss of town resources, the metaphor was the celebration of the 20th birthday of Gigino, the last person remaining in the village who would reach that age. 

The New York Times gave a description of the 1987 spettacolo that provides a good idea what one is like.  The story of Pane stregato was set in an age long ago, in the countryside of a kingdom made up of scattered farmhouses (like those of Monticchiello in times not too long past).  Strange things were happening in the fields: magic breadcrumbs planted in the earth produced giant versions of crops and grains, displacing native varieties.  The plot involved a witch, a young girl with strange allegorical powers, a peasant prince, and all manner of strange characters:

“Bewitched Bread,” the play that is to be performed 14 times this summer, was inspired in part by the wanderings of the Long Island garbage barge [the Mobro 4000, which sailed from Islip, New York, to Belize and back between March and October 1987 looking for a place to dump its load] as well as plans to bury poisoned refuse in the valley below the village.  The Monticchiello players took their own peculiar approach to environmental issues, and like many others before found difficulties not easily resolved.

. . . .

“We were having a hard time deciding what this year’s play should be about until we heard about the dumping plan, and then it was easy,” [Andrea Cresti] said.

As 10 or 20 people were gathered in the crypt of the 13th-century church last winter to discuss this year’s play, word arrived that Monticchiello’s valley of pastures and grain fields was being considered as site for the burial of toxic industrial wastes by the Tuscan regional government.

“We decided to use the play to defend ourselves,” said Mr.  Cresti, “but without simply turning it into a protest.  We talked about it until spring, and by then we knew we did not want to be like all those places turning away that famous boat full of garbage.  It is too comfortable to simply say, ‘Not here.’”

By April the Monticchiello players had hit on a formula, an allegorical fable about peasants who go to a witch for help in learning why their land is bearing strange fruit.  Then a king and queen have a hard time determining whether the creature responsible for changing the land is a benefactor or a villain.  The allegories are clear.  The resolution is forthrightly ambiguous.

“The play focuses on the moral ambivalence of man’s relationship to the environment,” said Mr.  Cresti . . ., who teaches business administration in a nearby town.  “It describes our schizophrenia when we feel that pollution is bad but cannot condemn the causes of pollution, automobiles and factories.”

. . . .

By law the Tuscan regional government was supposed to produce a plan in 1986 for the disposal of toxic wastes, 114,000 tons a year.  A one-year extension was granted on the deadline because almost every spot in this blessed region can, like Monticchiello, claim special dispensations for reasons of natural or man-made beauty.  A final decision is expected in winter, when the Monticchiello players will again be debating ways to express their ambiguities.

The Teatro Povero di Monticchiello won both the Ubu Prize (special category: for motivation, community participation, civic commitment, and poetic force), Italy’s most prestigious theater award, and the Hystrio Prize (for long-term achievement in theater) in 2011.  Some attendees return year after year because they see the Teatro Povero as a serial with 50 episodes. Missing  a spettacolo would be like skipping a chapter in a good novel.  After all, many of the characters are the same from performance to performance, some having appeared for over 20 years, often played by the same actors.  Certain recurring roles have become iconic, like a wise old peasant and a scheming matchmaker.  The plays never seem to the spettacolo’s fans to ossify with age because of the way they contemplate the present and the future while at the same time remaining anchored in the history of the village and the country.  Every year they explore in a social, political, and cultural context what it means to live as a human being not just in Monticchiello, but in the nation.  The Teatro Povero blossomed during the economic crisis of the ’60s and ’70s; the 80s and 90s, when everything in the region was seen as a salable commodity; and the tourist boom of the 2000s.  But some Monticchiellesi worry that the spettacolo is in danger of becoming a “living museum.”  Cresti feels that Monticchiello’s Teatro Povero will eventually go the way of many other long-lived traditions and wind down, but he hopes it won’t end long after it’s lost all meaning. 

The Teatro Povero has permeated the town’s whole life.  Even aside from occupying almost everyone’s days from January to August to mount the show, the project has spawned a number of related enterprises, including exhibits of art and photography around the town.  In 1980, Compagnia popolare del Teatro Povero di Monticchiello was formed under Aldo Nisi to produce the spettacolo every year and it essentially keeps the process organized.  It took over a former storage barn built in the mid-17th century as its office and home base, now called Il Granaio (The Barn or The Granary).  The cellar of the farmhouse next door has been converted into the Aldo Nisi Room, used for exhibitions, conferences, and the co-op’s formal meetings, as well as for village band rehearsals.  The Nisi Room houses the historical archive of the Teatro Povero and a significant proportion of its wardrobe. 

The Granaio has two functions.  Its larger space houses the Tepotratos Museum (for Teatro Popolare Tradizionale Toscano; or Traditional Tuscan Popular Theatre), a museum which belongs to the Teatro Povero, as the co-operative puts it, but is not a museum about the Teatro Povero.  The remainder of the barn is the seat of the activities of the co-op: it’s the company office; a newspaper shop; the village tourist office; an internet café with various media outlets; a support service for residents who need help with IT; and a buffet kitchen selling aperitifs and snacks.  It also houses the Teatro Povero Shop, an outlet for the sale of local products such as craft work, food products, and wine.  It functions as a general resource and gathering place for townspeople and visitors alike.

The same local food and wine products sold in the Teatro Povero Shop are also served in the Bronzone Tavern.  Named for a comic character in the very first spettacoloin 1967, the tavern is run directly by the Teatro Povero co-op.  It’s open for lunch and dinner during holiday weekends and when the spettacolo is in performance.  Bronzone in the play was a simple man of the people, with a decisive manner and straightforward values.  The dishes served in “his” tavern are of the same character, relying on the traditional cuisine of the Val d’Orcia, which UNESCO designated a World Heritage Site in 2004.  In addition to the Bronzone Tavern, the Teatro Povero has a new culinary experiment: Il Bronzino, a temporary restaurant on the sidewalk in front of its big brother that serves light meals at lunch Sundays and Tuesdays through Thursdays and lunch and dinner on Fridays and Saturdays between 26 August and 3 September only. 

Readers interested in checking out the Teatro Povero di Monticchiello can contact the organization by telephone or fax at (+39) 0578 75 51 18; by e-mail at info@teatropovero.it, and by mail at Piazza Nuova 1, 53026 Monticchiello (Pienza), ITALY.  Reservations are recommended for the spettacolo, but they can be made on the ’Net as well as by phone; the progam’s website (in English), where directions and other information can be found, is http://teatropovero.it/en/.   

"On The Real: Documentary Theatre"

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[I’m going to do something a little different with Rick On Theater the rest of this month.  When the September issue of American Theatre magazine came out, I saw that there was an article on documentary theater, which, as ROTters know, is a subject of interest to me.  (See my article “Performing Fact: The Documentary Drama,” posted on 9 October 2009.)  I figured I’d republish the AT piece in an upcoming slot on the blog.  When I went to the AT website to download the article for my files, I found that there wasn’t just one article but a series; the others weren’t all published in the magazine’s print edition.  There are seven articles, three of them too short to run alone so I combined them.  So I have a series of five potential posts about documentary theater.  I’ve decided to shorten the gap to three days between posts (as I often do for related pieces), and post all five selections in a row starting today, 15 September.   The only other time I republished a bunch of pieces together like this was a series of six open letters on theater by Washington Irving I ran in August 2010.
                                                                                                                      
[The overall on-line reference for all seven documentary theater articles is on the American Theatre [Theatre Communications Group; New York]website dated 22 August 2017, http://www.americantheatre.org/category/special-section/on-the-real-documentary-theatre(which has links to the separate articles).  The individual articles and the dates on which I’ll post them (under the blog heading “On The Real: Documentary Theatre,” the series’ umbrella title) are as follows: “A History of U.S. Documentary Theatre in Three Stages” by Jules Odendahl-James, 15 September; “Ringside? Let’s Take Down the Ropes” by Anna Deavere Smith, 18 September; “Real Talk About Real Talk” by Amelia Parenteau, 21 September; “How Do You Solve a Problem Like Documentary Theatre?” by Parenteau, 24 September;  “A Room Full of Mirrors” by Rob Weinert-Kendt, 27 September; “‘Foreign to Myself’ Delves Beyond the Trauma of War” by Brad Rhines, 27 September;  and “Our Reflection Talks Back” by Carol Martin, 27 September.]

ON THE REAL: DOCUMENTARY THEATRE | THEATRE HISTORY

A HISTORY OF U.S. DOCUMENTARY THEATRE IN THREE STAGES
By Jules Odendahl-James

Both in content and form, documentary theatre in the U.S. has always been at theatre’s cutting edge.

Broadly conceived, American documentary theatre (also sometimes called docudrama, ethnodrama, verbatim theatre, tribunal theatre[1], theatre of witness, or theatre of fact) is performance typically built by an individual or collective of artists from historical and/or archival materials such as trial transcripts, written or recorded interviews, newspaper reporting, personal or iconic visual images or video footage, government documents, biographies and autobiographies, even academic papers and scientific research.

I locate three significant moments of innovation in the form, content, and purpose of documentary performance over the past 100 years of American theatre history and practice. The first is marked by the work produced under the auspices of the Federal Theater Project (1935-1939), particularly “living newspapers,” a form itself borrowed from agitprop and worker’s theatre in Western Europe and Russia. While the content of these early American documentary plays was drawn from everyday life, particularly the experiences of first- and second-generation working-class immigrants, their form was decidedly modernist, embracing collage, montage, expressionism, and minimalism in a symbiotic relationship with new forms of visual art, early cinema, and atonal musical compositions.

These plays were sometimes built with the input of communities where artist-workers were stationed as part of FTP and the Works Progress Administration. But mostly artists crafted and performed them as an educative or cultural service, using techniques that may or may not have resonated with audiences who reflected the stories or characters depicted. This tension between ethnographic content and modern or postmodern artistic form remains a hallmark of documentary performance, whether defined by features or practices.

If we mark the start of American documentary performance history in the early 1930s, it is easy to see the centrality of social and political crises to its content focus and aesthetic properties. On this timeline, the second key moment of development happens in the late 1960s, when the Civil Rights movement, the Vietnam War, global economic upheaval, and the newly dominant televisual mass media invited or compelled a new generation of theatre collectives to explore, employ, and explode the formal and aesthetic properties of documentary. Companies such as the Living Theatre, the Open Theatre, Bread and Puppet Theatre, Teatro Campesino, and the San Francisco Mime Troupe questioned dominant media and state narratives around economic and social oppression, democracy, equality, and the rule of law.

These subjects were not wholly new to theatremakers. In the 19th century, artists in the emerging genres of naturalism and realism were also social reformers and took inspiration in both content and form from the lived experience and social/political struggles of “ordinary” people, their personal histories, and their environments. But in the 1960s and ’70s, as traditional definitions of home, family, nation, and creation were contested with new fervor, energy shifted away from conventionally structured and produced plays and theatre spaces toward unbounded and unscripted events (“happenings”) as well as highly controlled multimedia installations and durational work that tested artists’ and audience’s physical capacities. At the same time the impulse to craft a theatrical world from real lives, experiences, and places evolved into a rawer, distinctly autobiographical, artist-driven type of storytelling.

This turn to artist as source material marks the third historical development in American documentary theatre, particularly in the work of Anna Deavere Smith. In Smith’s work the primacy of written, archival documents takes a backseat to artist-collected, interview-based materials. Smith also functions as performer, presenting painstakingly studied and faithfully rendered bodies and voices (across race, ethnicity, and gender) using her own body as tabula rasa, activating new questions about truth and authenticity.

Other artists of this late 1980s, early 1990s era, including Tim Miller, Holly Hughes, Spalding Gray, Karen Finley, and the collective Pomo Afro Homos, tell more singularly personal stories of identity formation, the struggle against oppressive religious ideologies, discriminatory social hierarchies, and inequitable political systems. The dramaturgy of these monologue documentaries frequently echoes the collage organization and expressionistic elements of the 1930s living newspapers, eschewing a realistic approach to time and place. Instead the performer’s emotional reality shapes the storyline and the audience’s experience of social history as it meets an individual’s lived life.

Perhaps the most notable script of this third era is The Laramie Project (2000), a three-act play that takes the murder of college student Matthew Shepard as its catalyst event. We see the history of the play’s construction in its opening moments, as company members describe how they traveled with director/writer Moises Kaufman from New York City to Laramie, Wyo., where they conducted interviews with community members in the wake of an anti-gay hate crime that brought international attention to this relatively small, isolated Western U.S. town. Using Kaufman’s “moment work” technique, Tectonic’s interviews became the centerpiece of their script.

Kaufman had developed “moment work” for an earlier verbatim theatre piece, Gross Indecency:The Three Trials of Oscar Wilde, which stages the three trials that eventually brought about Wilde’s conviction charge of indecency (downgraded from sodomy). While the play, informed by an investment in exposing homophobia in legal and social domains, forwards the notion that Wilde’s prosecution was a miscarriage of justice, it also dramatizes how Wilde’s own arrogance, racial and class privilege, and appetites contributed to his fall from public grace and celebrity. The play even hosts an out-of-time onstage debate over the artist’s and historian’s roles to combat, reveal, or ignore social injustices.

While Kaufman’s authorship is singular in Gross Indecency, he places the acting ensemble, whom he calls “narrators,” as the central negotiators of the play’s complex ideas about sexuality, aesthetics, and authority. But in The Laramie Project, the actors became co-authors who work as performers and interlocutors, and the play’s central dramaturgical structure is the three-fold act of witnessing, remembering, and testifying. Such meta-theatricality—revealing the mechanics of theatre’s process of collection, creation, and performance—is not a new or singular feature of documentary plays. With the success and influence of The Laramie Project, however, it has become a central aesthetic conceit of work built from interviews, especially if those interviews are conducted by the same artists who then construct and perform the documentary script.[2]

And yet, as Carol Martin, a professor at NYU, has noted in multiple books and essays on what she terms “the theatre of the real,” American documentary theatre gains more public attention for the subjects it presents than for its aesthetic innovation or critical complexity. While many artists working in this domain hope to call into question shared understanding of terms such as “real” and “fact,” for Martin and other critics and historians, such interrogations exist to varying degrees based on the extent to which documentary theatremakers connect their performance’s politics to its aesthetics. In her 2014 book Dramaturgy of the Real on the World Stage, Martin argues artists working in the “theatre of the real,” often outside the U.S., engage a broad and self-conscious examination of how theatre “participates in the larger cultural obsession with capturing the ‘real’ for consumption, even as what we understand as real is continually revised and reinvented.” Martin leaves us with key questions about when and how, even if we, as artists or audience members, can “definitively determine where reality leaves off and representation begins.”

In the contemporary moment, when the blur between the real and the represented is daily, systemic, and overarching, companies such as the Civilians, which bills its work as “investigatory theatre,” deliberately avoid the label “documentary,” arguing their theatre asks more questions than it answers, does not press any particular political agenda or audience action, and embraces theatrical devices such as music and dance to expose dimensions of absurdity, hyperbole, and non-linearity—essential tools to understand the complex social, political, and cultural forces that shape our daily life. This new moment in documentary theatre’s development is one marked by a mix of urgency, intensity, and hybridity. The Civilians, for example, deliver their content across multiple media platforms, including but not limited to theatre and concerts, including via podcasts.

The latter illuminates an aural dimension of communication that documentary theatre more broadly is exploring (or returning to). In the past five years, audio-based story platforms and site-specific events (such as narrated walking tours, podcast and smartphone plays, even car plays), have expanded the everyday dimensions of the theatre “stage” and its performance and reception.

Against this backdrop we can see why debates over whether the category of “documentary” is a formal genre or a set of practices and politics have churned among filmmakers for decades. The rise and proliferation of reality TV, devised theatre, and now podcasting or serialized audio storytelling has intensified this discussion across fields and industries. Offered as an antidote to staid scripted dramas where narrative control is in the hand of a writer or writing team, reality TV has been marketed as unfiltered and unadulterated, uncovering the rush of emotion available within the risky and uncontrolled flow of everyday life.

Since the early 2000s, devised theatre, which encompasses practices that have had many names in eras before, has been touted as bringing (or returning) democracy to the rehearsal room, decentering written text in the theatremaking process and allowing artists of all backgrounds and skills to become authors of a performance script, upending narrative conventions to tell the story of any idea, individual, or event. This kind of performance can be built by an artists’ collective, but it is also accessible to non-artist communities, thereby shifting the aesthetic authority to those with lived experience over artistic training.

A two-fold insistence on questioning and shaping reality gives documentary theatre its unique character, whether one prioritizes its content or form. First, by dramatizing lesser-known or counter-narrative aspects of contested or supposedly stable experiences, documentary theatre unsettles what we thought we knew in an effort to upend privilege, invert the margin and the center, and interrogate structures of authority. Second, theatre offers a unique opportunity for a body-to-body experience in a shared material space, which makes it a complicated and dangerous art no matter its form.

While theatre can only ever be a facsimile of the real, to create worlds and inhabit them is a powerful act of imagination and resistance. Consequently, documentary artists bear particular public scrutiny and critique because of their influence over the selection, shape, and reception of their work. The paradoxes of documentary theatre as both real and representational, multivocal yet clear, direct, and coherent, critical of a unified truth yet believable and compelling, are part of its complex, innovative, and ever-evolving history.

Jules Odendahl-James is a dramaturg and director, and serves as director of engagement in the humanities department at Duke University.





[1] In the United Kingdom and Australia and in nations who bear a legacy of colonialism (e.g., India, South Africa, Palestine, Lebanon) or totalitarian oppression (Turkey, Poland, Argentina, Slovakia, among others), “verbatim theatre” or “tribunal theatre” shares some of the formal, rhetorical, and political features as the American documentary theatre history I will sketch here, but with its own, unique national and aesthetic dimensions. For those interested in these traditions, I recommend Martin’s Dramaturgy of the Real on the World Stage; Get Real: Documentary Theatre Past and Present (edited by Alison Forsyth and Chris Megson); Verbatim: Techniques in Contemporary Documentary Theatre(edited by Will Hammon and Dan Steward); Playing For Real: Actors on Playing Real People (edited by Tom Cantrell and Mary Luckhurst), and Cantrell’s Acting in Documentary Theatre.

[2] Perhaps not since Emily Mann’s Execution of Justice (1985), about the assassination of gay rights activist and board of supervisors member Harvey Milk and San Francisco Mayor George Muscone by former board member Dan White, has there been an American documentary play of such direct, political, and rhetorical influence as The Laramie Project. Not only did it have an off-Broadway run, but since its publication in 2000, it has had more than 400 regional, college, and high school theater productions. In 2008, many of the original company members and Kaufman returned to Laramie and crafted The Laramie Project: Ten Years Later, including interviews with both men who were convicted of Shepard’s murder. All of this public attention kept Shepard’s story alive, as well as drew [attention] to the drive for hate crimes legislation that specifically addressed crimes against LGBTQ citizens. In 2009 Congress passed and President Barack Obama signed into law the Matthew Shepard and James Byrd, Jr. Hate Crimes Prevention Act.

"On The Real: Documentary Theatre"

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[I’m doing something a little different with Rick On Theater  the rest of this month.  When the September issue of American Theatre magazine came out, I saw that there was an article on documentary theater, which, as ROTters know, is a subject of interest to me.  (See my article “Performing Fact: The Documentary Drama,” posted on 9 October 2009.)  I figured I’d republish the AT piece in an upcoming slot on the blog.  When I went to the AT website to download the article for my files, I found that there wasn’t just one article but a series; the others weren’t all published in the magazine’s print edition.  There are seven articles, three of them too short to run alone so I combined them.  So I have a series of five potential posts about documentary theater.  I’ve decided to shorten the gap to three days between posts (as I often do for related pieces), and post all five selections in a row starting today, 15 September.   The only other time I republished a bunch of pieces together like this was a series of six open letters on theater by Washington Irving I ran in August 2010.
               
[The overall on-line reference for all seven documentary theater articles is on the American Theatre [Theatre Communications Group; New York] website dated 22 August 2017, http://www.americantheatre.org/category/special-section/on-the-real-documentary-theatre(which has links to the separate articles).  The individual articles and the dates on which I’ll post them (under the blog heading “On The Real: Documentary Theatre,” the series’ umbrella title) are as follows: “A History of U.S. Documentary Theatre in Three Stages” by Jules Odendahl-James, 15 September; “Ringside? Let’s Take Down the Ropes” by Anna Deavere Smith, 18 September; “Real Talk About Real Talk” by Amelia Parenteau, 21 September; “How Do You Solve a Problem Like Documentary Theatre?” by Parenteau, 24 September;  “A Room Full of Mirrors” by Rob Weinert-Kendt, 27 September; “‘Foreign to Myself’ Delves Beyond the Trauma of War” by Brad Rhines, 27 September;  and “Our Reflection Talks Back” by Carol Martin, 27 September.]

ON THE REAL: DOCUMENTARY THEATRE | THEATRE HISTORY

RINGSIDE? LET’S TAKE DOWN THE ROPES
By Anna Deavere Smith

Theatre ought to grow our moral imagination in a time of crisis. How do we get there—and who is ‘we’?

A version of the following speech was presented on June 23, 2016, as the opening plenary of Theatre Communications Group’s national conference in Washington, D.C., almost 20 years to the day after playwright August Wilson delivered his influential “The Ground on Which I Stand” speech on June 26, 1996, at TCG’s conference in Princeton, N.J. Portions of this text formed part of Notes From the Field, which Smith has performed at California’s Berkeley Repertory Theatre, American Repertory Theater in Cambridge, Mass., and Second Stage Theater in New York City.

End of summer, 1996.

I had stepped off the campaign trail—which was where I spent a lot of the summer and fall of 1996, doing research for my play, House Arrest: The American Press and Its Relationship to the Presidency. I was traveling on both President Clinton’s campaign plane and on Bob Dole’s. I even traveled with the Young Republicans on a train into San Diego, where the Republican convention was staged, and to Chicago for the Democrats’.

Into my road-weary suitcase, I threw Jack Kerouac’s alcohol-saturated piece Big Sur. I was bound for rest and reinvigoration in the dramatic landscape of the same name along the California coast. I tossed in some Etta James CDs, a copy of The Boys on the Bus, which I was carrying everywhere to read so I could better understand campaign culture. It remained unread, as did Hunter Thompson’s Fear and Loathing on the Campaign Trail. When I finally read Fear and Loathing after Thompson died, I regretted that I had not read it before doing my massive swing state-to-state with the candidates. Ironically, Thompson’s irreverent whiskey prose would have kept me from taking the press as seriously as I did.

By the time I hit the campaign trail, the press corps drank Perrier instead of whiskey and still spoke of the nightmares they’d had while undergraduates at Harvard. They were very upper middle class—kids in private schools, etc. When I look back on that time, I realize how “inside” the press strove to be. Now I understand that we’d be better off with an edgier, less “mainstream” group. Current presidential politics reveal that we need outsiders who move in unexpected ways, in unexpected places, in the world of letters and ideas. Our world is unknown and unexpected—full of surprises. To strive for comfort and the life of the bourgeoisie cuts off curiosity and mobility.

This was the age of “gotcha” journalism. An age that would make many talented people wary of getting into politics. I am told that this hypervigilance was a result of the trauma of having been too “inside” while a couple of unknown reporters from the “outside” broke the Watergate story. As I look back on the ’90s, I see that this gotcha-ism, seen as a kind of necessary cowboy mentality, was only a performance. The gotcha-ism was still about appearances. As we see from our current presidency, for all their gotcha-ism, they were still setting their sails in the wrong direction. They were still too entertained by themselves and the theatre of their punditry to know what was happening in the country.

We in the real theatre must hear this as a cautionary bell. It’s within that frame that I tell you the story of August Wilson and Robert Brustein and our trip to Town Hall.

Just as I was about to head down Highway 1, I received a message (this was before text and the proliferation of email) from Don Shirley, a columnist and critic at the Los Angeles Times. He wanted to know my opinion of the debate. Debate? I was so ensconced in the campaign and the history of presidential campaigns that I thought he was referring to the 19th-century Lincoln-Douglas debates.

Shirley’s call was about what we now refer to as “Ground”—August Wilson’s speech at the 1996 TCG conference and critic Robert Brustein’s response. I did not know about the controversy. So before returning the call, I read both speeches. In actuality, there was no debate. Rather, there was a series of monologues and a metaphorical ringside audience that sat, for the most part, in shock but passive observance.

Wilson called for greater equity in the theatre, a larger presence of blacks in the theatre, and he denounced what was then called colorblind casting or nontraditional casting. Brustein attacked many of the premises in Wilson’s speech. Wilson responded. These three monologues were published and there was much discussion. Many were shocked at Wilson’s passion. Some told me that given his stature in the theatre, it would seem that he would be “happy” or “content.” He was widely decorated (Pulitzers, Tonys, etc.). In fact, Brustein proposed that Wilson’s passionate critique of the theatre came as a result of his not getting a Tony Award that very year.

My read? Wilson’s discontent was less about his own situation and more about the situation of his race. Brustein was among those critics and scholars in the ’90s who denounced what they called “victim art.” (Some would respond by pointing out that anything that was not written by a straight white male would be in that category.)

I returned the call from the side of the road, somewhere around Salinas. “Thank you for calling me back so soon,” Shirley said. “Sure,” I said. “But I can’t talk to you about the debate because I have not spoken to either Mr. Wilson or Mr. Brustein.” Long pause. “Oh,” was the response. He seemed surprised that I wouldn’t just spout off my opinion without having attended the conference, or having spoken personally to either Wilson or Brustein.

Big Sur inspired me with an idea. I thought about one of my favorite recorded human interactions, A Rap on Race. Margaret Mead, the anthropologist, had invited James Baldwin to have a long recorded conversation about race. They had never met before. They talked for hours and hours. Decades ago, I had purchased the six-record set at the American Museum of Natural History. It is a long, thrilling sharing of ideas. It ultimately breaks into a full-fledged verbal battle. [The conversation was recorded on 25 August 1970 and edited transcripts were published by J. B. Lippincott & Co. of Philadelphia in 1971.]

Intoxicated by the magnificent rock arch at Pfeiffer beach in Big Sur, I thought about the exchange which I’d first heard at the tail end of the 1970s but it always stuck in my mind. It got fiery sometimes, but often ended in a good and new perception. Take this, for example:

[Performing both parts]

Margaret Mead: What I’m trying to consider is, whether there is an inevitable difference in the spiritual stance. In your—

James Baldwin: We can’t talk about the spiritual stance unless we talk about power! I’m talking ’bout power. I am talking about that South African miner on whom the entire life of the Western world is based.

Mead: Well, I’m just sorry, because it isn’t only based on that South African miner. It’s based on miners in this country! And miners in Britain that are underground!

Baldwin: It’s the same—it’s the same principle.

Mead: It isn’t the same principal! As long as you are going to make—continually make it racial.

Baldwin: I’m not being racial!

Mead: But you are being racial! I bring—I present you—

Baldwin: Charles Dickens talked about kids being dragged through mines long before they discovered me.

Mead: That’s right. But you know we’re not having a rational conversation.

Baldwin: We’re talking about the profit motive.

Mead: We’re not— We weren’t!

[Baldwin laughs]

Mead: You said if it’s power. There’s a difference in power. So, I said okay, you reverse it, did you reverse it?

Baldwin: Look, lemme put it this way—

Mead: What I feel is this. We agree that we’re both Americans. We agree in the sense of responsibility for the present and the future. You have approached this present moment by one route and I have approached it by another. In the terms . . . in the colors of our skin you represent a . . . a course of victimization and suffering and exploitation and everything in the world—we can make any number that . . . and I represent the group . . . Now wait a minute. If you just use skin color, I represent the group that were in the ascendancy, were the conquerors, had the power, owned the land—you can say anything you like. All right. Now here we both are. Now, furthermore, however, I do not represent and I never have been a part in the whole of my life, because of the accidents of my upbringing and so forth, of the kind of psychology that would perpetuate this. You also have moved around, have lived in many parts of the world, and although you completely understand what happens here, but you have included a lot of other things in your psyche. Now is it necessary for you to . . . to narrow history, and I still want . . . to think this is a phrase . . . and express only despair or bitterness while I express hope? And is this intrinsic to our position at the moment? Or can we . . . both of us out of such a different past and such a different experience—and a contemporarily different experience because you in your own country, wherever you go, are likely to meet with insult, with indignity—

Baldwin: Danger.

Mead: Yeah. Whereas wherever I go, on the whole—if they haven’t heard me say I was in favor of marijuana—I am greeted with, on the whole, kindness. So that contemporaneously your experience and mine will continue to be different. Now, given that fact, can we both, nevertheless, stand shoulder to shoulder, a continent or an ocean away, working for the same future? Now, I think this is the real problem.

I had always wanted to see a modern rap on race, but frankly there were almost no white people around then (or now) who would speak as truthfully as relentlessly openly as Margaret Mead. Both Mead and Baldwin were in pursuit of an American truth.

“Okay,” I thought. “Gotta get Wilson and Brustein together.” Wilson had the fire of Baldwin and Brustein had the candor of Mead.

Back in Washington, D.C., my headquarters for the research on the campaign—research which would become my play House Arrest [premièred 7 November 1997 at Arena; revised version débuted at Los Angeles’ Mark Taper Forum on 9 April 1999]—I made the calls to Brustein and Wilson. This was the perfect place to plan the convening. I lived in a 19th-century townhouse owned by a Republican congressman who was married to a liberal, Boston Brahman Democrat. We often had lively debates across party lines. There was a bumper sticker in the kitchen: “The Road to Hell Is Paved with Republicans.” In magic marker was written, “except for Amo” (Amory Houghton, the Republican Congressman). The Democrat, Priscilla Dewey Houghton, was a faithful board member of the Arena Stage, which had commissioned my play. During my stay, Priscilla had gotten papers on the history of the house, revealing that slaves had worked and lived there.

“Have you and Robert Brustein actually debated your ideas in person?” I asked Wilson.

“No.”

“Have you ever met him in person?”

“No.”

“Would you do so if I could arrange it?”

“Yeah. If you will moderate it.”

I called Robert Brustein. I asked the same question, and got the same answers, including, “Yeah. If you will moderate it.”

My original idea was to have a small event in a nice conference room at New York University, where I was going to be in residence that fall. As part of the residency, I had been asked to do some public panels, discussions, and debates. An assistant in the department that hosted me had been given the task of setting up logistics. Something went wrong in the way she approached Brustein’s office and he decided not to go forward.

I needed a Plan B. How could three monologues go down as debate—in the theatre?

I called John Sullivan, who was then executive director of TCG. The “debate,” after all, had started at a TCG conference. He was excited about this idea. He called me back and suggested that Town Hall in New York would be the perfect venue.

Town Hall?

That seemed like a much bigger event than I had in mind, but if the staff of TCG felt the idea warranted such attention…

I started doing in-depth research on both men. Somewhere close to the event itself, I was told to call the PR agency that had been hired to promote the event. A lot of excitement came from the other side of the phone. The press rep was taking bets. “Wilson will take the fight,” he said with assurance.

Ringside.

Uh. Oh.

I had not planned on a circus.

In my introductory remarks, I alluded to the conversation between James Baldwin and Margaret Mead. But much to my dismay, neither of the two conversants had much appetite to engage in a conversation. A sinking feeling descended from my head to my throat to my stomach. Though I had stepped onstage with a healthy amount of adrenaline, my blood pressure dropped significantly.

During the intermission, TCG staffers descended upon me as if I myself were a boxer about to be eaten alive, with many notes scrawled on pieces of paper, meant to help me pick up the pace, ask provocative questions, and make the event more exciting. If memory serves me, there were also 3×5 cards with questions from the audience—headless, voiceless, presence-less questions.

Back onstage I went, resigned that I was in a different reality than the staff.

As the timer indicated that the end was coming, I asked each gentleman if they had learned anything from the other. Brustein said that he had learned that August Wilson was really a teddy bear. Wilson responded that he was, make no mistake about it, a lion. These brief last words were reported in The New York Times.

Lani Guinier, legal scholar then at Penn, now at Harvard, had come to town to see the event. I have met very few scholars who are as generous and openhearted as Lani. The next morning, she called me on the phone. “I want to help you,” she said.

Lani said I should have assembled Brustein and Wilson in a room alone, or with just a few people. “Just like that Margaret Mead/James Baldwin conversation you talked about.” What could have been a deep dive into different ideas about art and theatre was not the boxing match people thought it would be. I think the two gentlemen said all they had to say in print. In short, the onstage debate was a disaster in my view.  [The debate took place on 27 January 1997.]

A New Civil Rights Movement

My experience on the campaign trail should have prepared me for what the theatre of the event was meant to be. If 1996 was the peak of gotcha journalism, my colleagues in the theatre seemed to be after a gotcha conversation. Alas, as I look back on that era, I see that these “conversations about race”—which were often prefaced with a promise that it’d be “like a living room”—did us a disservice. I’ve been on several of those panels of the last two decades. They are simply awful. They are shouting matches where people with great verbal acuity seek to take up as much time as possible. Very little is accomplished. It’s kind of like rap music: It is a display of verbal virtuosity. The audience sits in judgment and passive observance.

What we need are events where the audience is provoked to do something.

Ringside is not where we ought to be. We ought to be in our world making a difference. That’s what we promise in mission statements and grant applications. Theatres have an opportunity to disrupt and even take down the ring; to reconstruct the position of the audience. Theatres could lead the way and pump up the health of an active citizenry.

For decades, I have been traveling around America with a tape recorder. My grandfather said, “If you say a word often enough it becomes you.” I have been trying to become America, word for word. If there are any perceptive psychiatrists in the audience, you would say that my search for American character is a healing strategy, a balm against the de facto segregation into which I was born in Baltimore, Maryland. Segregation hit me in a way that caused me to question the degree to which survival required me to lose some of my own empathic imagination. To cite Martin Buber’s I and Thou: We can have either I/it relationships where we turn persons into things, or I/thou relationships where we struggle with what I now call “the broad jump toward the other.”

The tape recorder has given me the necessary distance to come close to strangers. I tape-record people, usually about controversial events, in principle on both sides of the controversy but in reality not always. I then learn what I have recorded, word for word. I am trying to put myself in other people’s shoes by putting myself in their actual words.

I am writing a new play called Notes From the Field: Doing Time in Education. [An early version of Notesran at the Berkeley Repertory Theatre 11 July-2 August 2015; the completed play premièred at Boston’s American Repertory Theater on 20 August 2016.] It was inspired by my learning of what is often called “the school-to-prison pipeline.”

The U.S. Department of Justice released statistics revealing that poor black, brown, and Native American children are disciplined more harshly and expelled and suspended much more frequently than their middle-class brothers and sisters. These suspensions and expulsions often result in residencies in juvenile hall. As California’s Chief Justice of the Supreme Court, Tani Cantil-Sakauye, says, “If you are not in school, you are in trouble.”

I have been traveling in four geographic areas: Northern California (to Stockton, a bankrupt city, and further up the coast to the Yurok Indian reservation near the Oregon Border), Philadelphia, Baltimore, and most recently South Carolina, to Charleston, and all along the “Corridor of Shame,” so named because of the state of its public schools.

People say that we may be on the verge of a new civil rights movement, and Sherrilyn Ifill, president of the NAACP Legal Defense Fund, says it will happen at the intersection of education and law enforcement. She calls for an investment in public education and fairness in law enforcement that will be as large and as grand as the interstate highway system. Imagine that.

In the meantime, we have a public school system that is in dire need of repair, and policing looks pretty bad these days. But we cannot expect, as Obama said after the riots in Baltimore in 2015, to be able [to] fix our problem of inequality by fixing the police. The police are the front line, the guard dogs keeping the rich from the poor and vice versa.

Here are some excerpts from my play [i.e., Notes From the Field].

[Performing]

Allen Bullock
Baltimore Protester
“Big Stick”

I don’t even look the police way, tell you the truth, that’s not even me, like . . . I don’t even pay the police no mind, like, they look at me, I turn my head, I look ba—if I’m gonna look back at you, I’m not gonna mug you, I’mma just look away, you feel me? That’s all it is to—

Because, if you look at a police so hard or so straight—I don’t know, like—see how it was. You feel me? In the way, like, see, how he was [Freddie Gray], you feel me, in the way he was around this neighborhood—if the neighborhood police—they don’t care, they do not care about none of that. You—if they know you in that neighborhood, they gonna do something to—I don’t care what neighborhood you in, it could be a quiet neighborhood, anything, the police know you from . . . being bad, or not even being bad, but being around the area—anything, hangin’ with somebody that they know that’s bad? They gonna harass you, and if they gonna harass you: “Why you lookin’ at me like that?” They will ask you: “Why you lookin’ at me like that?” In a smart way, you feel me? Jump outta the car, pull their stick, all that, you feel me? I had the police ask me why am I walkin’ in the street, why am I crossin’ the street, like. “What you mean? Why am I crossin’ the street?” I’m sayin’ something back, he jettin’ out of the car, so I get back on the curb. You feel me? There’s no need for you to get out of the car and—you feel me? And talk to me. You could see why am I walkin’ across the street. They don’t say “Excuse me, sir,” “Come here,” none of that. You just ask me why am I walkin’ across the street, you feel me? It’s not late outside, it’s not none of that, so what is [it] you—I don’t know, there’s just a lot of police out here that’s . . . being police, being what they do.

Be smart, that’s what I would gotta say to you. Be smart. That’s all that’s—that’s all [there] is to it, if you know you—say if you—I don’t care what you do out there, that’s your hustle, and if you got somethin’ on you, don’t even pay the police no mind—you feel? Don’t even draw no attention, but you not doin’ nothin’, I still don’t expect for you to draw no attention to the police. Like, the police out here don’t care, even if you don’t got nothin’ on you! Why look at the police, you ain’t got no—why mug the police, you feel me? No reason at all, so, I wouldn’t even pay the police no mind, I don’t pay the police out here no mind. They mug me all day, I don’t care about none of that—they doin’, like, I see ’em, you feel me, like, I don’t say too much stuff, the police and all that, like for no reason at all, like, I’m just sayin’ that like. I’m out in these streets.

[I got beat]—it only happen—it happen ’bout four times, four times, that’s what I remember, four times. You can’t protect yourself! When it come to the police, you can’t say too much, but run your mouth and once you—once they see you really runnin’ your mouth, they try catch you or try do something to you. And especially if they ain’t got no reason, you feel me, to touch you, they definitely won’t touch you, like, they chase you, all this, and you ain’t got nothing on you, and they just chasin’ you? Man, they—they worth it—gonna make it worth they while, they gonna find—they gonna not even put nothin’ on you, they gonna beat you. Straight like that, it ain’t no, “Oh, I’mma plant something on him,” they just do [what] they wanna do, at that time, at that moment.

It don’t—it don’t even matter this—at this point. It don’t—it don’t even matter if they black or white. I never—I don’t even—it ain’t no black or white situation. I ain’t tryin’ to hear that. I seen plenty of black officers do it, and I’m black, you feel me, to black people. And I seen plenty of white police do it. And I done seen ’em do it together. It ain’t no—no racist thing, if that’s what I—I don’t see no racist thing comin’ into play. I think it’s a hatred thing. Like, they hate, you feel me, like, if I ca—if you can’t find nothing on me, what’s the whole point of you lockin’ me up, or you beatin’ me up, you feel me? For no reason. Cause I made you run? Come on now, like, you train to do this, like. Stuff happen every day in Baltimore City.

I don’t know, like the hood police be hatin’. Like, they just a hateful—they just hateful people, like. They could see you have a couple of dollars in your hand, no drugs, no nothin’, just a couple of dollars, and think you doin’ wrong. You don’t know me, I work! So what are you sayin’, like. But you pullin’ me over, ask where my money come from. You don’t got no right to ask me where my money comin’ from. You don’t got no right to check me, you feel me. Like, you don’t have no warrant, no nothin’. To put your hands on me, period, but hey, they do it. I don’t fuss with you over nothin’ like that. I know you the police and you gonna do what you want, regardless. And you got a big stick, so. So, hey.

James Baldwin
From A Rap On Race
By Margaret Mead and James Baldwin
“Walk on a Leaf” 

Somebody said, Allen Ginsberg said, “Don’t call a cop a pig. Call him a friend. You call him a friend, he’ll act like a friend.” I know more about cops than that. What I do know—what I do know—is that I do not like to be corralled. I don’t like being a subject nation. That I do know. And I don’t care how well the cops are educated! I know what their role is in my life! And I will not accept it. I know that my situation cannot be endured. It cannot be endured.

And if I turn into a monster by trying to change it, that is something, a risk, my soul will have to take. I’m not being objective. I’m trying to say this: We been talking about time present, time past. According to the West I have no history. I’ve had to wrest my identity out of the jaws of the West. We did that on a famous day in Washington. I was there. And do you know the answer we got? Two weeks later? Ten days later? Out of that enormous petition? Know the first answer that the Republic gave us? My phone rang one morning. I was back in Hollywood, God knows why. And a CORE worker was telling me—she could hardly talk—that four black girls had been bombed into eternity in a Sunday school in Birmingham. That was the answer the Republic gave! The Republic includes you, includes me too. You are responsible. I am responsible.

It doesn’t matter what one tries. God knows, you know . . . I—I’m not the least interested in carrying on the nightmare. Nevertheless, if I don’t, I, Jimmy, don’t accept the very brutal fact, which is not extraordinary, it’s happened to everybody else in the world, too, but if I pretend that it did not happen to me, that I was not there, then I cannot live. I—I’m not talking about . . . I’m not talking about going back. Nobody—nobody can, anyway. But the past is the present, my situation is—our situation, really—my situation presents itself to me as exceedingly urgent. I cannot lie to myself about some things. I cannot—I don’t mean anybody else here. I mean that I have to know something about myself and my countrymen. The most terrible thing about it is not the lootings, the fires, or the burnings, the bombings; that’s bad enough. What is really terrible—is to face the fact that you cannot trust your countrymen. That you cannot trust them. For the assumptions under which they live, are antithetical to any hope you may have to live. It is a terrible omen when you see an American flag on somebody’s car and realize that’s your enemy. In principle, it’s your flag, too.

If I, Jimmy, really offend you, Margaret, and I pretend I haven’t, I have sealed my life off from all life, all light and all air. I will not get past my crime if I pretend I did not. If I have offended you, then I have to come to you and say, “I’m sorry, please forgive me.” I’m only talking about that, and if I can’t do that, then I cannot live. I don’t mean I have a bill to pay back. We are living in a kind of theology. You are identified with the angels. I’m identified with the devil. That’s what I mean by history being present.

Luckily, I’m not 15, but if I were, how in the world would I achieve any respect for human life, or any sense of history? What I’m trying to say is that if I were young, I would find myself with no models. That’s a very crucial situation. When you consider what we have done! Our generation! The world that we’ve created. If I was 15, I would feel hopeless too! You see what one’s gotta do is try to face…what I’m trying to get at, is . . . I read a little book called The Way It Spozed to Be [James Herndon; Simon and Schuster, 1968]. And it was poetry and things written by little black children, Mexican, Puerto Rican children, various schools in—land of free and the home of the brave. And the teacher, he made a compilation of the poetry that his kids wrote. He dealt with them as though they were in fact, as in fact all children are—all human beings are—a kind of miracle! And for that very tiny book, about 30 pages long, one boy wrote a poem. Sixteen years old. He was in prison. It ended—four lines I never will forget. “Walk on water, walk on a leaf. Hardest of all is walk in grief.”

What I’m getting at, I hope, is that there is a tremendous national, moral, global waste. And the question is: How can it be arrested? That’s an enormous question. Look. You and I are both whatever we have become. Curtain will come down eventually. But! What should we do about the children? We are responsible, in so far as we’re responsible at all, we are responsible for the future of this world.

Congressman John Lewis
U.S. Representative
“Brother”

On our way. On this trip that we been takin’ for the past 13 years. I been going back every year since 1965. Back to Selma. To commemorate the anniversary of Bloody Sunday, that took place on March 7, 1965. But we usually stop in Birmingham for a day. And then we go to Montgomery for a day. And then we go Selma.

But on this trip, to Montgomery, we stopped at First Baptist Church, the church that was pastored by the Reverend Ralph Abernathy. It’s the same church where I met the Dr. Martin Luther King and the Reverend Abernathy. In the spring of 1958.

Young police officer—the chief—the chief came to the church to speak on behalf of the mayor that was not available. And he gave a very movin’ speech to the audience. The church was full. Black. White. Latino. Asian American. Members of Congress. Staffers. Family members, children and grandchildren. And he said, “What happened in Montgomery 52 years ago durin’ the freedom ride was not right,” he said. “Fifty-two years ago was not right. The police department didn’t show up. They allowed a angry mob to come and beat you,” and he said, “Congressman! I’m sorry for what happened. I want to apologize. This is not the Montgomery that we want Montgomery to be. This is not the police department that I want to be the chief of. Before any officers are hired,” he said, “they go through trainin’.

They have to study the life of Rosa Parks. The life of Martin Luther King Jr. They have to visit the historic sites of the movement. They have to know what happened in Birmingham and what happened in Montgomery and what happened in Selma.” He said, “I want you to forgive us.” He said, “To show the respect that I have for you and for the movement I want to take off my badge and give it to you.”

And the church was so quiet. No one sayin’ a word. And I stood up to accept the badge. And I started cryin’. And everybody in the church started cryin’. There was not a dry eye in the church.

And I said, “Officer. Chief. I cannot accept your badge. I’m not worthy to accept your badge. Don’t you need it?”

He said, “Congressman Lewis, I can get another one. I want you to have my badge.”

And I took it. And I will hold on to it forever. But he hugged me. I hugged him. I cried some more. And you had Democrats and Republicans in the church. Cryin’. And his young deputy assistant. A young African American. Was sittin’ down. He couldn’t stand. He cried so much, like a baby, really.

It was the first time that a police chief in any city where I visited or where I got arrested durin’ the ’60s ever apologized, or where I was beaten. Or where I was beaten. It was a moment of grace. It was a moment of reconciliation. [The Chief] was very young, he was not even born 52 years ago. So he was offerin’ an apology and to be forgiven on behalf of his associates, his colleagues of the past.

[It’s a moment of grace.] It means that sufferin’ and the pain that many of the people have suffered have been redeemed.

And then for the police officer, the chief, to come and apologize. To ask to be forgiven. It—it felt so good, and at the same time so freein’ and liberatin’. To have this young man come up. He hugged me and held me. I felt like, you know, I’m not worthy. You know, I’m just one. But many people were beaten.

It is amazing grace. You know the line in there, “Saved a wretch like me”? In a sense, it’s saying that we all have fallen short! Cause we all just tryin’ to just make it! We all searching! As Dr. King said, we were out to redeem the soul of America. But we first have to redeem ourselves.

This message. This act of grace of the badge says to me, “Hold on.” And, “Never give up. Never give in.” “Never lose faith. Keep the faith.”

Even in this day and age for a city like Montgomery. For this young man, somethin’ moved him. And it takes what I call raw courage. To go with the spirit. To go with his heart. His soul. He’s a very, he’s really a very interestin’ man. I been thinking about callin’ him. “How ya doin’?”

The only time somethin’ happened like this before was a member of the Klan from Rock Hill, South Carolina, that beat me and my seatmate. On May 9, 1961, durin’ the Freedom Ride. He came here to this office in February ’09. His son had been encouraging his father to seek out the people he had wronged.

And he came in the office and said, “Mr. Lewis, I’m one of the people that beat you on May 9, 1961. I want to apologize.” He said, “Will you forgive me?”

I said, “I forgive you. I accept your apology.”

His son started cryin’. He started cryin’. I started cryin’. He hugged me. I hugged him. His son hugged me. And since that time, I seen this guy four times since then.

He called me “brother.” And I call him “brother.”

[The event Congressman Lewis describe above occurred on 2 March 2013.  The police chief was Kevin Murphy, 50.]

We stop the show in the middle of the play. I know my limitations. And I know that there are people in the audience who can make a real difference. We divide the audience up into small groups of 20 and send them off for facilitated conversations. They talk about the performance, but they make commitments about what they are going to do.

Thank you to Berkeley Rep and the American Repertory Theater for working with me on the first experiment that we call the Second Act. It is challenging, and Berkeley and ART went for it, logistics and all.

I want someone somewhere in the audience of Notes From the Field to do something to break the school-to-prison pipeline and/or ignite the new civil rights movement.

The Ground on Which “We” Stand? 

“Ground,” as Wilson’s speech is now called, is “The Ground on Which I Stand.” I see and hear it referred to as “The Ground on Which We Stand.”

Wilson was a “race man,” as we blacks who fought for the race are called. He proudly carried the blood-stained banner of black struggle. From the point of view of his “I,” some among us were moved, others motivated, others outraged, others frightened, others perplexed, others full of guilt.

In 1996 and after, many of you stood in relationship to Wilson’s ground.

Those of us who were moved, are moved, must move.

So an action, a move-ment, requires as many movers, shakers and seekers as it can attract.

Our ground seems to me to be very complex.

We all meet here with different histories, different banners of struggle, and we meet at different junctures in our histories. We are a map with some intersecting points and many straying lines in search of connection. Most of us want to board the train toward progress, equity, self-fulfillment, helping fulfill the lives of others, toward protecting all living beings and natural resources. And toward love.

I have now visited the Island of Gorée in Senegal. The holding pens where many Africans were held before being put into the bowels of slave ships and sent to this country.

But before my forefathers got here, Native Americans were on this ground. Many of them, too, were transported from their homeland to another place. The Trail of Tears. A national disgrace. Some now live on fractured lands, among fractured lives and disrupted joys; sometimes in beautiful surroundings, sometimes not. Their youth have, statistics tell us, an epidemic of suicide, despair, and depression. I was welcomed to the river on the Yurok reservation in Northern California. I found myself saturated by their history, their dances, their modern struggle against poverty, drug addiction, alcoholism, teen suicide, and violence.

Trump promised a wall. When I was doing research for my play Twilight: Los Angeles, journalist/musician Rubén Martínez told me that that no wall will hold Mexicans back, because it is not only jobs that they seek. They seek their homeland. After all, some Mexicans are pulled by deep ancestral forces. They believe that California is Mexico.

Migration is human history. Migration is human present and human future. Those who came in a variety of migrations from Asia. A variety of migrations from Europe, throughout American history, running from genocides or poverty or dogmas. We would not have imagined the profound otherness of Muslims 20 years ago.

Our ground is complex because 20 years have passed since Wilson/Brustein nailed their edicts to the pages of American Theatre.

Wilson/Brustein was before:

9/11. Which burst our world open in all ways, and certainly in racial ways.

The iPhone. Which has connected us around the world, in ways that both foster brother and sisterhood and threaten to bring us closer to evil.

Google Maps.

Spotify.

SoulCycle.

High school students, primarily Latino, staging walkouts in Los Angeles, Houston, and other cities, boycotting schools and businesses in support of immigrant rights and equality.

“Black-ish.”

Shonda Rhimes.

Mainstreaming of the TED conference. Mainstreaming of TEDx.

The proliferation of places and journals that gather free content and charge money for the public to access it.

A sitting U.S. president visited a federal penitentiary (Obama). A sitting U.S. president visited an Indian reservation (Obama).

Jeremy Lin became the first American born NBA player to be of Chinese/Taiwanese descent.

Minutemen Project, with its civilians, took it upon themselves to sit down at the Mexican-American border in their version of a neighborhood watch.

“The West Wing” television show.

Reality television.

The term “white privilege” moved from primarily academic circles to mainstream parlance.

Rashes of violence reached the peak that is sweeping us now.

Orlando. Which happened just shy of the one-year memorial of the massacre at Mother Emanuel AME church in Charleston South Carolina.

The first black president.

Expectation of a potential first woman president.

Donald Trump.

Caitlyn Jenner.

Black Lives Matter.

Hamilton. Imagine a conversation between Lin-Manuel Miranda, Wilson, and Brustein. What would Wilson or Brustein think of a Latino playing Alexander Hamilton, translating a white man’s book? Or a black man playing Aaron Burr?

The Ground on Which the American Theatre Stands Is Not Just

Theatres are convening places. Communities need them, our country needs them, the world needs them. But some communities do not have this experience in their schools or inside of theatre buildings.

Many of us in this room are concerned, even horrified, by the growing gap between rich and poor in this country. Many of us want to do something about inequality. Our mission statements and grants applications make us sound as though we are world renewal projects, projects that would lead to the betterment of mankind. But let’s look in the mirror.

The DeVos Institute of Arts Management at the University of Maryland released a report. Many of you know of it. There was controversy surrounding its release. To my eye, it gives valuable history and statistics. Among them:

The highest reported compensation for leaders in mainstream theatres is $605,361. The median is $388,812. The lowest is $316,134.

The highest reported compensation for a leader at a Latino theatre is $88,539. The median is $51,298. The lowest is $9,970.

The highest compensation for a leader in African-American theatre is $110,000. The median is $62,692. The lowest is $29,408.

What shall we do about our problematic statistics? Who is welcome in leadership roles? What kinds of theatres are welcome in communities and in this country? What kind of artists are radically welcomed? To whom is hospitality extended?

The theatre does not exist in a vacuum. Scholars of contemporary theatre look at the ’80s and point to a severe decline in smaller arts groups. Some say survival required a corporate attitude on boards. Alisa Solomon wrote a deeply researched article in the Village Voice in December 1992, titled “Identity Crisis: Can the Arts Survive Capitalism?” She quoted one director who said, “In the ’70s, when you went to meet a funder it was enough to wear a suit. But in the ’80s, the whole organization had to be dressed like Wall Street.”

Our situation now needs different and new economics. How can we say in our mission statements and grant applications that we support and perpetuate the best in human instincts and live with the inequality that is so evident in the arts?

Take what was learned by figuring out how to increase square footage and increase the wages of actors, designers, and other artists. We can no longer assume that people are willing to starve for the theatre. We lose them to other professions in the entertainment industry and we lose out on talent who would never dare try because the economy is so bad.

Perhaps we should combine our forces. Invest in some large facilities in which a diverse group of people with diverse missions can share administrative costs, share rent costs, share the responsibility for making a healthy endowment, share the development plan, and potentially share and crisscross audiences. By diverse I include those who announce themselves as the white privileged as well as the other cultures sometimes considered marginal. And though I’d like to see work that is activist and dedicated to social justice, I am not a snob. (I myself just played Hawkwoman’s past life on “DC’s Legends of Tomorrow.”) Artistic experimentation would be the goal. Artistic innovation. Economic innovation. Leadership innovation. Developing skills for new leaders and new artists would be the goal. Revealing more about the grounds on which we stand would be the goal.

We find ourselves in the midst of an economic, security, and moral crisis. In the arts, we cannot save the world, we cannot teach reading and math through drama, music and dance, but we can prick and instigate the growth of the public moral imagination. Develop a radical welcome.

The idea of a radical welcome comes from the Christian church. To quote: “Radical welcome is first and foremost a spiritual practice. It combines the Christian ministry of welcome and hospitality with a faithful commitment to doing the theological, spiritual and systemic work to eliminate historic, systemic barriers that limit the genuine embrace of groups generally marginalized in mainline churches (young adults, the poor, LGBT people, people of color, people with disabilities).”

Develop a spirit of hospitality, of radical hospitality. As Derrida wrote [Of Hospitality; Stanford University Press, 2000]:

Let us say yes to who or what turns up, before any determination, before any anticipation, before any identification, whether or not it has to do with a foreigner, an immigrant, an invited guest, or an unexpected visitor, whether or not the new arrival is the citizen of another country, a human, animal, or divine creature, a living or dead thing, male or female.

Develop a radical hospitality towards one another and toward the global public on whose ground we stand.

Thank you.


"On The Real: Documentary Theatre"

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[I’m doing something a little different with Rick On Theater  the rest of this month.  When the September issue of American Theatre magazine came out, I saw that there was an article on documentary theater, which, as ROTters know, is a subject of interest to me.  (See my article “Performing Fact: The Documentary Drama,” posted on 9 October 2009.)  I figured I’d republish the AT piece in an upcoming slot on the blog.  When I went to the AT website to download the article for my files, I found that there wasn’t just one article but a series; the others weren’t all published in the magazine’s print edition.  There are seven articles, three of them too short to run alone so I combined them.  So I have a series of five potential posts about documentary theater.  I’ve decided to shorten the gap to three days between posts (as I often do for related pieces), and post all five selections in a row starting today, 15 September.   The only other time I republished a bunch of pieces together like this was a series of six open letters on theater by Washington Irving I ran in August 2010.
               
[The overall on-line reference for all seven documentary theater articles is on the American Theatre [Theatre Communications Group; New York] website dated 22 August 2017, http://www.americantheatre.org/category/special-section/on-the-real-documentary-theatre(which has links to the separate articles).  The individual articles and the dates on which I’ll post them (under the blog heading “On The Real: Documentary Theatre,” the series’ umbrella title) are as follows: “A History of U.S. Documentary Theatre in Three Stages” by Jules Odendahl-James, 15 September; “Ringside? Let’s Take Down the Ropes” by Anna Deavere Smith, 18 September; “Real Talk About Real Talk” by Amelia Parenteau, 21 September; “How Do You Solve a Problem Like Documentary Theatre?” by Parenteau, 24 September;  “A Room Full of Mirrors” by Rob Weinert-Kendt, 27 September; “‘Foreign to Myself’ Delves Beyond the Trauma of War” by Brad Rhines, 27 September;  and “Our Reflection Talks Back” by Carol Martin, 27 September.]

ON THE REAL: DOCUMENTARY THEATRE | THEATRE HISTORY

REAL TALK ABOUT REAL TALK
By Amelia Parenteau

Some of documentary theatre’s leaders discuss the art of the interview—and the deeply personal play-making that comes after.

To find out more about the practice and implications of documentary theatre, I gathered some of the field’s veterans for a frank conversation about their craft, how it’s changed—and how it’s changed them. I found, of course, that they were aware of each other’s work. How could they not be? With the Civilians, Steve Cosson directed and helped create This Beautiful City and The Great Immensity; Leigh Fondakowski served as head writer on Tectonic Theater Project’s The Laramie Project, and most recently unveiled Spill at New York City’s Ensemble Studio Theatre; KJ Sanchez, who with American Records created such shows as ReEntry and X’s and O’s (A Football Love Story), is working on a commission from the Guthrie Theater about recent immigrants to the Twin Cities; and Ping Chong continues his ongoing Undesirable Elements, which began in 1992, with a project with teens facilitated by NYC’s New Victory Theater.

Amelia Parenteau: What drew each of you to this form?

Steve Cosson: My introduction came in graduate school in San Diego, where I was a student of Les Waters. Les had been a member of Joint Stock in London in the ’70s and ’80s. We picked a subject and everybody found somebody to interview. It’s been described as a Truman Capote/In Cold Blood style, where you talk to someone and listen to everything they say and write it down as best as you can. We certainly didn’t talk about it as documentary theatre; it was a way of working and generating material. I got hooked on the challenge of it. It spoke to my intrinsic nosiness. I loved that there was an excuse to walk into a stranger’s home and be a listener for them. I discovered that people will tell a lot to a stranger. And my first group of interviews were extraordinary. My subject was very rich people, and they completely blew any preconceived ideas out of the water. I realized the world is a more complicated place where the possibility for discovery is endless.

KJ Sanchez: I was making this work before I realized there was a name for it. In 1992, when I was graduating from UC San Diego, my thesis solo show was about my hometown, Tome, New Mexico. It was founded by my ancestors in 1680 and nobody had ever left. As I was growing up, there was a feud over the rights to this land that everyone had communally shared since 1680. Everyone started suing everybody, children sued parents, brothers sued brothers, my grandfather died not speaking to his brother for 13 years, even though they lived right next door to each other. Knives were pulled in bars, a gun was pulled in church. So my very first foray, before I knew what this was, was a solo piece scratching the surface of where I came from.

Then as a member of Anne Bogart’s SITI Company for the first few years of the company’s life, I learned the process of editing, because we made shows based on found copy. I later learned from Steve and from my fellow early Civilians about being a non-judgmental listener. If you don’t let them know how you feel, then they will say anything. I went back and finished that play I started for my thesis, Highway 47 [2012; premièred at the Yo Solo Festival, Chicago]on an NEA/TCG career development program for directors. After seeing the show, one of my mom’s first cousins from the other side of the town called her up and said that by seeing these stories onstage, she saw they were all pretty much in the same boat. That’s when I loved this form and haven’t looked back.

Ping Chong: I’ve been making work for more than 45 years, and it changed around 1990. I was invited to make a show about van Gogh in Holland for the centennial of his death. This was around the time of the American/Japanese trade wars. I asked my producer if I could frame the van Gogh project within the history of Japan and the West. As opposed to my previously allegorical work, this was the first work in a decade-long quartet about Asia and the West. I call them “poetic documentary,” since they use documentary sources as the primary text.

In 1992, I made my first piece in the Undesirable Elements series, and I had no idea what I was doing. I didn’t go to school to learn how to interview; I learned on the job. For that first one, I didn’t know where I was going with the material. Now, it’s been 25 years of the Undesirable Elements series, and I’ve seen how it’s a tremendous privilege to create a space in which other people can feel empowered to speak. At the beginning, there was more of my imposition of myself on it, since I didn’t know what I was doing yet. I became more hands-off. It’s all about being able to give voice to these people and to create bridges, since the people onstage and in the audience are one community, but the conversation isn’t always there.

Leigh Fondakowski: My story starts with Anna Deavere Smith [see previous post on this series, “Ringside? Let’s Take Down the Ropes,” 18 September], seeing her perform, then coming to understand that she was trying to find characters and patterns of how people present themselves. I was so taken by that and with her as a performer that I set off on my little journey to make my first piece, I Think I Like Girls [2002; premiered at Encore Theater, San Francisco], with a bunch of queer women from different generations. Then in 1998 Matthew Shepard was killed, and when Moisés Kaufman gathered the Tectonic Theater company together to propose a play, he said, “Do we as a theatre have a play which is in the national dialogue around this event?” Because it was the first time that a homophobic hate crime had received national attention. That question reoriented whether we as theatre artists had a responsibility. That was when I began to formulate this process as a playwriting technique. You’re exposed to things you don’t see in your daily life as an artist in New York, which shifts your perspective in an interesting way. I want to make a play that people care about. I’m interested in what else the form can do.

Sanchez: Can I take a moment to ask you guys how you cope with different kinds of sadness that we traffic in? I make a deal with myself, like, I say: Okay, after this show, I’ll go have a nervous breakdown. I find a way to keep myself in check, because it’s not about me, it’s about whatever the show is trying to reflect.

Cosson: When I teach on the subject of making theatre this way, I always go back to the idea that no matter how you make plays, they’re going to work the way all plays work; there are basic dramaturgical principles. We categorize things into various niches, and if you write a play that is drawn from interviews, then sometimes that’s not even considered playwriting.

Sanchez: We are playwrights, even if we are using transcripts from interviews.

Cosson: It’s still got to work as a play. When it comes to sadness or suffering, I ask myself if that suffering is connected to some kind of forward momentum as part of a larger story.

Fondakowski: There isn’t just the artistic burden to make plays, but a theatrical event that is also compelling and interesting.

Sanchez: We’re writers in how we ask questions, and in how we contextualize and frame it. You have to be able to provide an avenue for a new conversation about the issue. What do you have to offer that can’t be done in any other medium, or hasn’t been done already by a great journalist?

Cosson: One thing I think we do differently is we put the audience in the reality in an important and meaningful way. A documentary film can be deeply impactful, but I think a play can be impactful in a different way. We know what we’re seeing in front of us is a fiction, but because it’s happening we experience it as real, and that does make us empathize differently, since we have had those experiences. That’s why it can be something that pivots your life in a different direction.

Do any of you have an interview that stands out in your memory as, “Oh, this is it. This is where I hit my stride and figured it out”? Or conversely where you felt, “There is no common ground here.”

Chong: I got better through doing it. In my first interview, people were all in a room together, that original cast, and I began by jotting down notes with people there. It took me a while to realize that sometimes people had very traumatic experiences, and I had to be sensitive. There’s a need for respect when asking people to access very personal material, to help them move forward gently. Sometimes I have to be ruthless, to push as far as I could before pulling back, though, because it isn’t useful if you don’t get the story.

Sanchez: I can’t be a good listener if I’m judging whether it’s going to go into the play or not. You know if you’re having an interview and the person is assuming what’s going to go on the stage, and they’re basically pitching you their story, then that’s probably not going to have any traction in the long run. But you need to be there to listen, because they’ve given you their time.

Fondakowski: When somebody agrees to do an interview, I believe that there is a reason they agreed to do it. Whether or not they are going to share depends, because I think they’re going to wait and see in the situation if they trust me enough to say it. Usually what I ask now at the end of the two hours is, “Is there anything I didn’t ask you which was important to ask?” Sometimes the heart of the matter comes up when you think the thing is over, someone tells you the story that kind of blows your mind.

Sanchez: My students ask me, “How do you know what goes in the play and what doesn’t?” It’s always personal. Whatever I found surprising or I haven’t heard before, if it changes the way I think about the subject. But you constantly live in this place of, I have a lot of good material, I have a lot of interesting research and I don’t know if I have a play yet. That’s when the harmonies and dissonances between the people you are listening to become incredible. It reminds you to truly live in the moment.

Fondakowski: When we were working on Jonestown [The People’s Temple, 2005; premièred at Berkeley Repertory Theatre], it took us three years to get interviews because people were very hesitant. We were about a year into our process when somebody in our team made a document that said with big capital letters, “WHAT NEEDS TO BE TOLD?” That’s not the right question. The question is what is the story you want to tell. With a story like Jonestown, I felt incredible responsibility.

Cosson: Would it be interesting to talk about the appetite for difficult subject matter that is often connected to a documentary-like play? I can say there’s a marked difference in the U.S. versus the U.K. The U.K. seems to be much more on board with “get us something difficult.” And America generally wants to have a good time or a good weep, but often doesn’t want to go in for a good struggle.

Sanchez: Emily Ackerman wrote ReEntry [2009; commissioned and premièred by Two River Theater Company, Red Bank, New Jersey] with me, and we were getting a lot of productions, but every theatre was struggling to get an audience—marketing with all the right intentions, but it was a struggle. One presenter in particular, we had about 11 people in the house, and it broke my heart. I guess the real question is, how can we cultivate more interest in it? I feel like audiences are going to come and feel bad about it, feel bad that they have to care, feel bad that all these terrible things happen.

Fondakowski: I wish there wasn’t this category. I think when you say the phrase “documentary theatre,” it has a limiting idea. Each of our works is more extensive in terms of theatrical language. I try to say that my plays are plays, based on interviews and based on real events.

Sanchez: For me, it depends on the show. With ReEntry, and this one that I’m currently making for the Guthrie [Refugia, 2017], I’m calling it a documentary play for my own purposes, because it helps me define the rules of engagement. There needs to be some sort of transparency with the audience about where you are taking them.

Cosson: I try to avoid the “documentary” word altogether, and I try to make sure that nobody uses it in marketing or press releases. Several years ago I made up the idea of “investigative” theatre, which has no fixed definition. It’s an idea of theatre that has some kind of outward-looking process that feeds into the creation of the show. But it’s a little broader and people don’t know what it is.

Sanchez: I love the term “investigative theatre,” but there are times when I don’t think I could use it. For example, with these refugees and undocumented immigrants that I’m working with, there’s a lot of nervousness right now about who’s asking them questions. I think if I used the word “investigative,” then they’d be afraid of who I was, whereas the word “documentary” feels safer. The phrase I generally use is “making plays about real things and real people.”

Cosson: For those of us who do it, we have to be out there speaking about the value of what we do and connecting to the public. Content is not necessarily sexy in the American theatre. It’s not the first thing that shows up when I think of producers choosing a play or how they frame the plays. Especially outside of New York, there’s only one or two places which are training everyone how to experience theatre.

Fondakowski: I do think that there are artistic directors out there who are able to recognize new narratives.

Cosson: It’s also the value of independent companies with regards to this work. Because many of these theatres might have interest in supporting a project but don’t necessarily have a special projects team that goes into the work of documentary theatre. Like José Rivera’s Another Word for Beauty [2010, Goodman Theatre], where in order to make that show we had to spend a month in a Colombian women’s prison, which was not something the Goodman was going to staff. But I have that expertise, so I could manage it.

Fondakowski: We’re creating these kind of models. Theatre institutions, non-theatre institutions, universities, high schools—we’re taking all of these aspects to fund a process that is incredibly expensive, even if you do it on a shoestring. And so that’s part of what’s happening here as well, inventing new ways of doing theatre.

Chong: Undesirable Elements is not always performed in a traditional theatre setting. We’ve done shows in YMCAs, community centers, Union Seminary and Trinity Church in New York, a beauty parlor. Since the Undesirable Elements subject matter varies greatly, each one seems to have an audience that is interested in that subject.

How do you define success for your work?

Sanchez: First, exactly what Leigh said: A project is successful if it stands on its own as a play. But I also define success if I was able to hang onto my own value system and if I was honest in representing what I saw, emotionally, spiritually, and intentionally. And if someone can say that was a good piece of theatre, as cheesy as it sounds. Hopefully we leave behind a chronicle of our communities right now.

Chong: The nature of an Undesirable Elements project is creating understanding, since participants are learning about each other. Success is when someone hears a story or perspective from within their community that they haven’t heard before, and the audience gets to join in on that conversation. For example, doing a show in Charleston, South Carolina, one woman came out as a lesbian during the show, to her mother, in public, and a conservative guy spoke up in a talkback to say, “I don’t like gay people, but after hearing her story, I have to think about it again.” Many people haven’t had the opportunity to address things publicly that they share in the show. The reward for me is tremendous, and it’s such a privilege.

Fondakowski: We also have this shared experience that we’re not talking about, which is getting the interview material. I assume you guys have a lot of intimate relationships with people across the country. So that’s also, not to be too cheesy, a profound experience as an artist. And you learn all about these things that you would never normally think about. You become this expert.

Cosson: I can tell how much I’ve changed since doing a piece. Even when you’re telling other people’s stories, you’re entering into those stories yourself. And if you’ve gone beyond yourself to consider other people’s experience with empathy and identification as much as possible, then that is a very important accomplishment. That is why I do the work. In the interviewing phase, I always feel like a bigger and better person. I live in the world in a different way.

Amelia Parenteau is writer and practitioner based in New Orleans.

[In her introductory remarks above, Parenteau names several plays composed by her panelists.  Some of them came up again in the ensuing discussion where I identified them briefly; other titles weren’t mentioned again, so I’ll give them a quick ID here for the reader curious enough to pursue them further: 

  •   The Civilians and Steve Cosson’s This Beautiful City – 2008; première at the Humana Festival of New American Plays, Actors Theatre of Louisville
  •    and The Great Immensity – 2014; Public Lab, Public Theater, New York City
  •    Leigh Fondakowski and the Tectonic Theater Project’s The Laramie Project – 2000; premiered at the Ricketson Theatre of the Denver Center for the Performing Arts by the Denver Center Theatre Company
  •    and Spill 2015; premiered at the Swine Palace, Baton Rouge
  •    KJ Sanchez’s X’s and O’s (A Football Love Story)2015; Berkeley Repertory Theatre

[There’s plenty of additional details about these shows on line for readers who want more information.]


"On The Real: Documentary Theatre"

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[I’m doing something a little different with Rick On Theater  the rest of this month.  When the September issue of American Theatre magazine came out, I saw that there was an article on documentary theater, which, as ROTters know, is a subject of interest to me.  (See my article “Performing Fact: The Documentary Drama,” posted on 9 October 2009.)  I figured I’d republish the AT piece in an upcoming slot on the blog.  When I went to the AT website to download the article for my files, I found that there wasn’t just one article but a series; the others weren’t all published in the magazine’s print edition.  There are seven articles, three of them too short to run alone so I combined them.  So I have a series of five potential posts about documentary theater.  I’ve decided to shorten the gap to three days between posts (as I often do for related pieces), and post all five selections in a row starting today, 15 September.   The only other time I republished a bunch of pieces together like this was a series of six open letters on theater by Washington Irving I ran in August 2010.
               
[The overall on-line reference for all seven documentary theater articles is on the American Theatre [Theatre Communications Group; New York] website dated 22 August 2017, http://www.americantheatre.org/category/special-section/on-the-real-documentary-theatre(which has links to the separate articles).  The individual articles and the dates on which I’ll post them (under the blog heading “On The Real: Documentary Theatre,” the series’ umbrella title) are as follows: “A History of U.S. Documentary Theatre in Three Stages” by Jules Odendahl-James, 15 September; “Ringside? Let’s Take Down the Ropes” by Anna Deavere Smith, 18 September; “Real Talk About Real Talk” by Amelia Parenteau, 21 September; “How Do You Solve a Problem Like Documentary Theatre?” by Parenteau, 24 September;  “A Room Full of Mirrors” by Rob Weinert-Kendt, 27 September; “‘Foreign to Myself’ Delves Beyond the Trauma of War” by Brad Rhines, 27 September;  and “Our Reflection Talks Back” by Carol Martin, 27 September.]

ON THE REAL: DOCUMENTARY THEATRE | THEATRE HISTORY

HOW DO YOU SOLVE A PROBLEM LIKE DOCUMENTARY THEATRE?
By Amelia Parenteau

Stage works based on real material range so widely that about all they have in common is their makers’ aversion to labels.

What’s in a name?

Of the seven contemporary theatremakers I spoke to for this piece, not one was happy with the term “documentary theatre” to describe their work. All had reasons for rejecting it: it felt too clinical, or they didn’t know what it meant, or they felt that other people were pursuing it more seriously and didn’t want to falsely lay claim to it. Marianne Weems, artistic director of the Builders Association, spoke for several artists when she confessed, “I don’t relate to the scholarly aspect of the field.”

And yet each of these artists is undeniably engaged in creating some kind of documentary theatre, meaning that they draw from factual source material to craft their work and tell engaging stories in direct conversation with our present reality. Above and beyond holding a mirror up to society, as all art is charged to do, these theatremakers are finding ties to specific communities and stories, proving the old adage that truth is stranger than fiction.

But as these original works often defy categorization, one of the biggest shifts in the contemporary landscape of documentary theatre is a rejection of the term itself.

Admittedly, it’s usually not a good idea to force labels onto contemporary artists’ work; one of theatre’s most vibrant joys comes from the raw experience of savoring each new work as an individual experience, with each creator adapting the tools and the terms of the form to suit their own vision. But for lack of a better encompassing word in a moment of shifting terminology, “documentary theatre” will serve in this article to describe works that locate themselves in proximity to each other on the contemporary theatre scene, even if the creators are not necessarily in dialogue.

Although the definition is as contested as the term itself, “documentary theatre” tends to describe theatre that wholly or in part uses existing documentary material as a source for the script, typically without altering its wording. This source material can come from interviews, newspapers, court transcripts, oral histories, etc. Alternative labels currently in circulation include “investigative theatre,” “verbatim theatre,” and “ethnodrama.”

“Investigative theatre” entered the lexicon thanks to the Civilians, a Brooklyn-based theatre company founded in 2001. Calling it “an artistic practice rooted in the process of creative inquiry,” the Civilians define it in their mission statement thus: “Investigative theatre brings artists into dynamic engagement with the subject of their work; the artists look outward in pursuit of pressing questions, often engaging with individuals and communities in order to listen, make discoveries, and challenge habitual ways of knowing. The ethos of investigative theatre extends into production, inviting audiences to be active participants in the inquiry before, during, and after the performance.”

Investigative theatre provides a little more leeway than “documentary theatre,” blurring the lines between factual documentation and artistic sensibilities in storytelling.

“Verbatim theatre,” as one might guess, is the practice of constructing a play from the speech of people interviewed about a given topic. Anna Deavere Smith’s work provides a seminal example. Understandably, this creative process presents a set of strict limitations on writers, which makes works of purely verbatim theatre few and far between.

Aaron Landsman’s most recent project, Perfect City, is hard for even him to define. He describes it as an artistic process of inquiry in which young adults are paid to gather once a week to think, talk, and make art over a span of 20 years, with the end goal of making our cities and our lives more equitable. He concedes that parts of his shows have been verbatim, though he and his co-creators edited the transcripts they were using. He insisted, “It’s not nonfiction. We used documentary editing choices, but I wanted us to own ‘we made this.’ I worry these labels make one think the show is objective or journalistic, or that because I conducted the interview I got the only ‘real’ story.”

Landsman developed his ethnographic approach under the tutelage of Gregory Snyder. When he interviews people for his theatre creations, he doesn’t take notes or record the conversations. Instead, he listens actively, returns home, and writes what he remembers. He then presents this accounting to the person whom he has interviewed for feedback, and often has the interviewee perform their own story in the show. “It’s amazing the way the mind works—what you remember, and connections your mind makes between ideas that might have come up at different points in the conversation,” Landsman said.

Methodologically, then, Landsman dabbles in verbatim theatre and ethnodrama, but uses neither label to describe his work.

What unites all these examples is a focus on the “real”—a multifaceted attempt to unearth bare truth through theatrical storytelling and engage audiences in meaningful conversation. The “documentary” label is apt not only because creators draw from documentary source material, but also because this theatre serves to document our time, in all its specificity and contradictions.

It may not be just the term that makes artists reluctant. The implication that a documentarian assumes responsibility for other people’s stories—and is some kind of arbiter or moral authority—is fraught in these times of increased social consciousness. Cultural appropriation is a cardinal creative sin, and artists are more aware than ever of the burden of responsibility that comes with telling other people’s stories. It’s no wonder, then, that they shy from that perception.

Travis Russ, founder and artistic director of New York City-based Life Jacket Theatre Company, recently presented part of his company’s upcoming work about sex offenders in Florida, America Is Hard to See, at New York University’s Forum on Ethnodrama [Program in Educational Theatre at New York University’s Steinhardt School, 21 and 22 April 2017]. Though Russ has a background in ethnography, he is reluctant to put Life Jacket’s work in a particular box, insisting that he is not a journalist and avoiding clinical terms that might make audiences assume they’ll hear a lecture or history lesson at Life Jacket’s shows.

Said Russ, “Our goal is to tell a story and make it engaging; [journalists’] is to report facts and help readers draw conclusions based on the facts. We uncover truth, not just facts, which makes theatre different.” Several artists interviewed described a similar objective: access to essential human truths via “real” source material, all the while protecting their creativity, and disavowing presumed authority, by eschewing the documentary label.

Ideally, documentary theatre is more of an invitation to open a conversation with the audience rather than to teach them. The Builders Association in Brooklyn is currently developing several projects, one of which takes the idea of opening a conversation with the audience literally. In a new piece with the working title AYN RAND: Trauma Response [5 October 2017, PRELUDE Festival; Martin E. Segal Theatre Center, Graduate Center of the City University of New York], the first half will be a theatrical meditation on Rand’s life, the second half a house-lights-up discussion with the audience.

When the Builders tested the concept at the Performing Garage in SoHo earlier this year, Weems reported, the audience would not leave the theatre even after the discussion portion was over, they were so hungry for the opportunity to engage in dialogue in response to the work they had just seen. Particularly in light of much of the Tea Party Right’s idolization of Rand, the Builders Association is eager to delve deeper into her personal history and encourage a conversation with audiences.

Even in less overt forms of audience engagement, the relationship between actor and audience is often a key element of documentary theatre. In the case of Life Jacket’s America Is Hard to See, set to premiere at NYC’s HERE in January 2018, Russ is acutely aware that he’s asking actors to channel another real human being live onstage. “It is critically important for practitioners who make work based on real people and events to be clear with audiences on what is real and what is not,” Russ said.

Russ does not give his actors access to the transcripts or recordings of the interviews used to create the show. Instead, he explained, “I always want to know, as a human being, what [actors] can bring to the table and infer from what’s given.” Russ trusts that the verbatim speech in his script will provide enough material for the actors—and the audience—to unearth the truth of each character and empathize with them. When telling the personal stories of sex offenders, this empathic engagement is essential, as it gives audiences room to confront their own preconceptions and leave with more questions than they entered with.

Another way to approach the dividing lines between what is real and theatrical is to have the subjects of the show portray themselves onstage. Landsman, who describes his own work as “socially engaged art,” had audience members reenact real transcripts of city councilmembers’ meetings in his piece City Council Meeting [performed at HERE in 2011 and 2012, Houston in 2012, and Tempe, Arizona, in 2013], which he created with Mallory Catlett and Jim Findlay. Audience members were also encouraged to participate in the show, which has installed itself in local city councils from Bismarck, N.D., to San Antonio, Texas, Portland, Ore., and NYC. Sitting somewhere between performance and politics, City Council Meeting is a formal experiment in that it draws not only from source material but also real-life, present engagement. By blurring the distinction between politicians and citizens, audience members and participants, City Council Meeting is intended to spur a reconception of the limitations and opportunities for political engagement on a local level.

Liveness and personal engagement obviously distinguish documentary theatre from documentary film: Physical proximity creates an opportunity for more immediate engagement with the subject at hand. Both documentary film and theatre may set out to educate and motivate their audiences, but there is something necessarily more personal about the liveness of theatre.

Sam Green came sideways at documentary theatre from a background in film, and doesn’t use the term to describe his work; he prefers “live documentary” when presenting his work in a film-screening context, and “lecture performance” in the performance world. Green’s ouevre includes works on the Weather Underground, the Kronos Quartet, and R. Buckminster Fuller, in which he live-narrates a series of projected images, accompanied by live music. “Coming from the film world, liveness isn’t in the equation,” said Green. “It’s funny to be between the two, seeing through both eyes. But you can’t deny with these pieces that liveness gives the frisson. The energy in the room is a current running through it.”

Green is explicit in his desire to always be performing, not acting. He explained: “This form has antecedents in film history, before cinema became a popular form of public entertainment in the late 1800s. There was a huge lecture tradition in the United States, and in the early days of film, people did lectures with films.” Japan had a similar tradition called Benshi, used when American films were first screened there, in which narrators “would guide the audience through the film, sort of like a play-by-play sports announcer. Some Benshi narrators became very popular, sometimes even more famous than the films.”

When narrating his own live documentaries, Green is not interested in dominating the audience’s attention, but rather performing one role in the larger mechanism of the action onstage.

Perched on another edge of the form are the Neo-Futurists, an experimental company founded in Chicago in 1988. They have been eliding the difference between “performing” and “acting” for decades, and between fiction and reality as well. Their statement of purpose alludes to “strengthening the human bond between performer and audience” by “embracing a form of non-illusory theatre in order to present our lives and ideas as directly as possible. All of our plays are set on the stage in front of the audience. All of our characters are ourselves. All of our stories really happened. All of our tasks are actual challenges. We do not aim to ‘suspend the audience’s disbelief,’ but to create a world where the stage is a continuation of daily life.”

With their emphasis on indeterminacy and immediacy, the Neo-Futurists are feeding off the same human gravitation toward the “real” that draws us to documentary theatre. When a Neo-Futurist performs a scene from their life—from something as mundane as grocery shopping to something as momentous as a first declaration of love to their partner—an audience of strangers is granted access to a personal narrative typically reserved for close friends and family. As in a piece of verbatim theatre, audiences often regard material drawn from real life, whether it derives from the performer onstage or from unseen interview sources, with heightened reverence and empathy.

This October, the Neo-Futurists are scheduled to premiere Tangles & Plaques [12 October-18 November 2017, Chicago], a new work from their “Neo-Lab” created by ensemble member Kirsten Riiber and memory care therapist Alex Schwaninger, which attempts to demystify the experience of dementia through interviews and personal narratives about the life and death of memories. The Neo-Futurists, like many documentary theatremakers, discard the notion of suspension of disbelief, welcoming audiences with the full truth of themselves, absurd or difficult as it may be.

Clearly there is a widespread cultural interest in seeing and hearing “real” stories in our contemporary entertainment. “We learn about life through hearing other people’s stories,” said Russ. “We’ve seen a resurgence of podcasts; human storytelling events are thriving. We’re living in tumultuous times, and people want to learn what strategies people are using and emotions they are experiencing as a road map for their own lives.”

Green agreed: “People are hungrier for ‘the real.’ We’re all junkies, needing more and more emotional power in our culture, and real stuff is more powerful. When you’re really scared watching a movie, you say, ‘It’s only a movie,’ and that power goes away. But that power doesn’t go away with documentaries.”

Of course, wielding the power of “truth” can be a double-edged sword for artists who want to both do justice to their sources and build trust with their audiences. The hunger for the real—for “reality” TV, for StoryCorps podcasts, for fictional TV series “based on real events,” for documentary film—has been both sated and created by popular media. But this appetite swings both ways, as the more we know, the more we have to worry about—and the more we crave and take comfort in shared human experience. As our global perspective expands and in-person exchanges become rarer, our craving for interpersonal interaction intensifies. At its best, documentary theatre can feed our insatiable thirst for information as well as our need for something more personal, less quantifiable.

When Weems is asked, “Why theatre rather than film or other media?” she said she replies, “There’s still something to be said for creating spectacle. The pleasure of making and doing is still specific to live performance.”

Another opportunity afforded by the liveness presented by this kind of theatre is its vital application as a tool for activism, for speaking to the political tensions of the present moment. Socially engaged art can shine the spotlight on those in the margins, bringing their stories to a wider audience. The safe space created by the remove of the stage opens an opportunity for audience members to give increased consideration to stories they might otherwise avoid.

Moreover, the intimacy of live performance lets the audience feel they are in on the conversation simply by listening. “If I as an audience member know that the person being depicted onstage is real, I can’t deny their reality, story, or existence in the world,” said Russ. “It makes me lean in more, listen more closely, because maybe they’ll say something that helps me understand their world better, express my own thoughts and feelings better, or helps me learn about myself.”

Liza Jessie Peterson’s solo show The Peculiar Patriot depicts one woman’s experience visiting incarcerated family members. Though the characters in the play are all invented, Peterson based them on newspaper stories, prison reports, real prisoners’ stories, and her own experiences teaching in prison. Peterson wrote the show in 2003, at a time when, she said, theatres seemed “cagey” about presenting “politically, racially charged content, because it makes people uncomfortable.” So she toured it through 35 prisons across the country. Now, she said, “Mass incarceration and the prison-industrial complex are in the zeitgeist,” pointing to the book The New Jim Crow [Godfrey C. Henry; Xlibris, 2005] and the documentary film 13th [2016 documentary by director Ava DuVernay], which means that The Peculiar Patriot is “getting a different reception.” It’s slated to have its New York premiere at National Black Theatre Sept. 13-Oct. 1.

Peterson doesn’t use the word “documentary theatre” to describe her work, preferring just “theatre” or “political satire.” That said, her thorough research and unique perspective render The Peculiar Patriot a record of America’s prison-industrial complex, and opens up an empathetic conversation around the personal effects of having loved ones incarcerated. “When there’s social unrest, art—theatre—is most essential,” she said. “It gives people hope, language, what they can’t articulate, provides road maps, reflections, is a mirror and a lighthouse in dark times. Artists push culture forward.”

Kemi Ilesanmi is executive director of the Laundromat Project in New York City, which works with artists across multiple disciplines to create community-based art. Among the dozens of works the Laundromat Project has commissioned and presented since 2006, many projects draw source material from the local community to create conversations between neighbors. “We are always trying to follow the artists, shamans in this setting, to see what they are talking about, and what issues are they raising and questioning,” said Ilesanmi. She cited “the power of stories to be a site of resistance, a grounding for communities being displaced, or afraid of being displaced. The power of story amplifies and it’s important, because it helps shift narratives from the inside.”

The Laundromat Project has launched several youth projects collecting oral histories of elders from their communities, which is not just a way of preserving local history but also of changing the narrative these young people learn about what is possible and how they envision themselves in relation to those who came before. This expression of documentary theatre takes place in the streets and in community spaces, yet achieves the same truth-telling purpose.

“People of color have been figuring out how to do this [community engagement] work for such a long time, before it became the center of the academy,” said Ilesanmi. “The Laundromat Project will continue to really be able to invest and give artists the opportunity to be the creative change agents they can be in collaboration with their neighbors in a real genuine way. The challenges of the world keep reminding us this is something we need.”

As artists and citizens grapple with understanding, articulating, and reflecting the ever-shifting truth of the moment, documentary theatre continues to provide a platform for social, political, and personal exploration. Call it what you will—or just call it 
theatre.

[The print version of this article, in vol. 34, no. 7 of American Theatre, is entitles Truth, Not Facts.

[Parenteau defined all of her alternatives to “documentary theater” except one: ethnodrama.  As it’s not a term I’d encountered before, I went in search of a definition.  Finding a satisfactory one wasn’t easy, it turned out.

[The symposium the author mentions above, NYU’sForum on Ethnodrama, says ethnodrama is “the practice of creating a play script from materials such as interview transcripts, field notes, journal entries, and/or print and media artifacts.”  But that’s no more than a general definition of documentary theater.  Besides, this definition merely describes the form’s methodology, shared widely by pretty much all types of documentary performance.  What makes it “ethno”?  The SAGE Encyclopedia of Qualitative Research Methods, an on-line reference work, describes ethnodrama as “the written transformation and adaptation of ethnographic research data (e.g., interview transcripts, participant observation fieldnotes, journals, documents, statistics) into a dramatic playscript staged as a live, public theatrical performance.”  I suspect that’s accurate, but it’s so loaded with jargon and academic-sounding terms, I can’t unpack it.  It may be correct, but it's useless.

[A website called Medanth (for Medical Anthropology) says: “Ethnodrama is an arts-based methodology for presenting participants' personal stories which are often centered on social issues and traumatic, or significant, events.”  That seems to be getting closer; the “personal stories” distinguished the form from run-of-the-mill documentary theater.  (Ethnography, a branch of anthropology, is, after all, the scientific study of people and cultures.)  From the examples Parenteau presents in her article, it sounds as if the researching and enacting of “personal stories” is the key distinction of ethnodrama.]

"On The Real: Documentary Theatre"

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[I’m doing something a little different with Rick On Theater  the rest of this month.  When the September issue of American Theatre magazine came out, I saw that there was an article on documentary theater, which, as ROTters know, is a subject of interest to me.  (See my article “Performing Fact: The Documentary Drama,” posted on 9 October 2009.)  I figured I’d republish the AT piece in an upcoming slot on the blog.  When I went to the AT website to download the article for my files, I found that there wasn’t just one article but a series; the others weren’t all published in the magazine’s print edition.  There are seven articles, three of them too short to run alone so I combined them.  So I have a series of five potential posts about documentary theater.  I’ve decided to shorten the gap to three days between posts (as I often do for related pieces), and post all five selections in a row starting today, 15 September.   The only other time I republished a bunch of pieces together like this was a series of six open letters on theater by Washington Irving I ran in August 2010.
               
[The overall on-line reference for all seven documentary theater articles is on the American Theatre [Theatre Communications Group; New York] website dated 22 August 2017, http://www.americantheatre.org/category/special-section/on-the-real-documentary-theatre(which has links to the separate articles).  The individual articles and the dates on which I’ll post them (under the blog heading “On The Real: Documentary Theatre,” the series’ umbrella title) are as follows: “A History of U.S. Documentary Theatre in Three Stages” by Jules Odendahl-James, 15 September; “Ringside? Let’s Take Down the Ropes” by Anna Deavere Smith, 18 September; “Real Talk About Real Talk” by Amelia Parenteau, 21 September; “How Do You Solve a Problem Like Documentary Theatre?” by Parenteau, 24 September;  “A Room Full of Mirrors” by Rob Weinert-Kendt, 27 September; “‘Foreign to Myself’ Delves Beyond the Trauma of War” by Brad Rhines, 27 September;  and “Our Reflection Talks Back” by Carol Martin, 27 September.]

ON THE REAL: DOCUMENTARY THEATRE | THEATRE HISTORY

A ROOM FULL OF MIRRORS
By Brad Rhines

For all its heightened relevance and accountability, documentary theatre can’t be constrained by its subject.

Among the most memorable pieces of documentary theatre I’ve ever seen transpired in a basement theatre in Moscow in 2012. A troupe of thirtysomething Russian hipsters had spliced bits of their own varied biographies into the lives of short-lived 1960s American rock icons Janis Joplin, Jimi Hendrix, and Jim Morrison, and the result, titled Light My Fire, was roughly equal parts bewitching and disorienting. It featured some impressively precise lip-syncing to some classic-rock staples—no small feat in such an intimate space—and monologues in which the Joplin character recounted hitchhiking from Frisco to Texas, then pickling cucumbers with her mother; the actor playing the Hendrix character recalled playing his psychedelic guitar for “bandits” in Tashkent; and the Morrison stand-in concluded the familiar tale of the Lizard King’s indecent exposure in Miami with a line from a Russian children’s cartoon about Prometheus, in which the wayward god explained his signature theft of fire by saying, “I wanted to help mankind!” This fusion of pop culture to the mundane, American rock legends to contemporary Russian realities, made all ingredients in the mixture feel fresh, sharp-angled, alive.

The company housing this unlikely hybrid work was Teatr.doc, a troupe known for heavy-hitting political documents like September.doc, about the bloody Beslan hostage crisis in 2004, or One Hour Eighteen, which offered a stark account of the death of a whistle-blowing lawyer while in prison. (The name of that murdered jurist, Sergei Magnitksy, has resurfaced in our politics in a way no one could have imagined five years ago, as Russia’s leadership, stung by sanctions in the wake of Magnitsky’s killing, sought and apparently gained some influence with our own administration in an effort to overturn them, among other wish-list items.)

While Teatr.doc, which has been a reliably stalwart if tiny opposition force against the authoritarian regime of Vladimir Putin (another notorious piece there, BerlusPutin, analogized the Russian president’s corruption to that of Italy’s erstwhile “bunga bunga” playboy), has kept at its valiant mission of resistance in the face of eviction and state pressure; and while our own country has drifted considerably closer, both literally and dispositionally, to the autocratic Russian model, I think back on Light My Fire and wonder: Does theatre have a journalistic role to document, to bear witness, to stanch the bleeding of reality into fiction (and vice versa) that is one troubling hallmark of our “truthy” age?

Yes is one answer, as stories in this issue about documentary theatre in the U.S. partly make clear. But as the free association of Light My Fire reminds me, the better answer is yes, and: Theatrical forms oughtn’t be constrained by their subjects, or by their responsibility to reality, but inspired by them to create a truer reflection than a mere document might. Whether it’s the searing humanist mimicry of Anna Deavere Smith, whose entire speech at last year’s TCG National Conference is reproduced in this issue [see Article 2 in this series, “Ringside? Let’s Take Down the Ropes,” 18 September], or the collaborative testimonials of Ping Chong’s Undesirable Elements, or meticulously researched historical plays like Emily Mann’s Execution of Justice (the first playscript ever published in this magazine, in 1985), what theatre brings to the quest for truth is not Olympian objectivity but radical subjectivity, irreducible presence. Documentary theatre’s mirror up to nature is a multifaceted one, perhaps even a smashed one, through whose shards a clearer picture may emerge. As Jimi Hendrix sang in “Room Full of Mirrors”: “I take my spirit and I crash my mirrors / Now the whole world is here for me to see.”

[Rob Weinert-Kendt is editor-in-chief of American Theatre. He was the founding editor-in-chief of Back Stage West and writes about theatre for the New York TimesTime Out New York, and the Los Angeles Times. He studied film at the University of Southern California and is a composer member of the BMI Lehman Engel Musical Theater Workshop.]

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‘FOREIGN TO MYSELF’ DELVES BEYOND THE TRAUMA OF WAR
By Brad Rhines

Goat in the Road’s devised piece braided two veterans’ stories into an examination of identity and homecoming.

Big drama can come from small moments. It’s not exactly a revolutionary idea, but for Chris Kaminstein, co-artistic director of Goat in the Road Productions (GRP) in New Orleans, it’s a notion essential to the ensemble’s newest devised work, Foreign to Myself, which premiered at the Contemporary Arts Center in New Orleans in last May.

Kaminstein calls Foreign to Myself a “war play,” the kind of work examined by American Theatre in a recent “Theatre of War” issue [vol. 34, no. 3 (March 2017)]. In that issue, Bart Pitchford’s essay “Worst Case Scenarios: A New Canon of Military Plays” looked at work that he says “oversimplifies a complex situation,” referring to plays that often center on a PTS-addled combat veteran struggling to reintegrate into civilian life. Plays about war, Pitchford argued, can—and should—do more in their portrayals of veterans, and he offered his article as “the opening salvo in what I hope to be an ongoing and generative exchange.”

When Kaminstein first encountered Pitchford’s article, he was putting the finishing touches on Foreign to Myself. As the show’s director and lead writer, Kaminstein acknowledged the challenge of creating an authentic war play that avoids the pitfalls Pitchford outlined.

“War plays are genre plays, and the genre has certain demands,” reasoned Kaminstein. “In certain ways I think [in Foreign to Myself] we are pushing the idea of making the everyday and ‘undramatic’ extraordinary, and in some ways I think we’ve given in to the demands of the genre.

“I don’t say that with regret,” he continued. “But the path to that place is pretty interesting.”

With Foreign to Myself—an unconventional work inhabiting a sparse, smartly designed stage set—Kaminstein and his co-creators took a multi-angled look at the veteran reintegration narrative, while also examining how that narrative can get processed and distorted by civilian society.

The through line of Foreign to Myself is the story of Alex, a woman recently returned home from serving in Afghanistan as a driver and mechanic in the Marines. Alex is caught between worlds, feeling isolated from the best friend she left behind and struggling to adjust to the mundanity of civilian life—particularly as she’s pressed into service as a member of her sister’s upcoming wedding.

Alongside this relatively straightforward story is a parallel narrative regarding real-life war hero Charles Whittlesey, an American officer in World War I whose “Lost Battalion” suffered significant losses while battling German troops in France’s Argonne Forest.

Foreign to Myself has some fun with Whittlesey’s hero narrative, one moment reimagining the narrative as a present-day action flick complete with a Top Gun-style soundtrack, the next engaging in improv comedy-style riffing on Whittlesey’s famous line, “You can go to hell!”—supposedly shouted in response to a German demand to “surrender or die” (proposed alternate takes included, “Option two, motherfucker!”).

The truth of Whittlesey’s situation, as told in more straightforward scenes in the play, is less cinematic. Whittlesey bristles at his reputation as a hero, unable to reconcile his public perception with his private anguish, and he eventually takes his own life.

By delving into the story of Whittlesey, Foreign to Myself explicitly engages some of the expectations audiences might carry into a play about war. But it also provides a foil for the less conventionally dramatic story of Alex, who struggles to write a toast for her sister’s big day, complains to her friends back in Afghanistan about having to wear a dress to the wedding, and begrudgingly considers signing up for “horse therapy” to help work through the difficulties of returning home.

In this way, Foreign to Myself uses Alex’s story to address issues that Pitchford, in “Worst Case Scenarios,” calls “relatively unexplored,” including women in combat, veterans’ access to healthcare, the toll that deployment can take on family and loved ones, and the “chasm in communication between the military and civilian worlds.”

“The genre of war plays and war movies is pretty extensive,” conceded Kaminstein. “Everyone’s done one. The question at the beginning was, how do we do it differently?” The answer, he said, was creating a play that isn’t really about “trauma with a capital T.”

“It’s more like identity and homecoming,” explains Kaminstein. “How do you find your identity in a civilian context once you get back? We wanted to avoid doing super-enormous dramatic scenes of war. We wanted to try to focus on the daily grind and making that dramatic.”

To get beyond the worst-case scenarios, the show’s creators delved deep. They spent nearly two years interviewing veterans (including friends and relatives) about their experiences; they talked to playwrights like KJ Sanchez (ReEntry) and Jeff Key (The Eyes of Babylon); and they dove into books like Helen Thorpe’s Soldier Girls: The Battles of Three Women at Home and at War. [Sanchez and ReEntry are discussed in Article 3 of this series, “Real Talk About Real Talk” by Amelia Parenteau, posted on 21 September. Key’s The Eyes of Babylonwas workshopped in 2005 at the Tamarind Theatre in Hollywood, California, and had played around the U.S. and abroad. Soldier Girls was published by Scribner in 2014.]

They also worked with health care professionals, including Gala True, a social scientist whose research involves health services for vulnerable populations, particularly veterans. True co-authored a paper titled “Warring Identities: Identity Conflict and the Mental Distress of American Veterans of the Wars in Iraq and Afghanistan” [Society and Mental Health Vol 4, Iss. 2 (2014)] that Kaminstein said was particularly impactful—and even gets quoted in the show’s program.

“We realized that we could do this in a way where there’s only one moment—one explosion or traumatic incident—and the rest of the play is really about the other part of this person’s life, about the complexity of being a person,” said Kaminstein.

Through a series of workshops, the ensemble’s core writing team (co-artistic director Shannon Flaherty and ensemble members Darci Fulcer, Denise Frazier, Leslie Boles Krause, and William Bowling) pulled together disparate pieces—chunks of interviews, character sketches, potential storylines, ideas for choreography—and then Kaminstein went off to write the first draft of the play, though he’s quick to disclaim full authorship.

“At some point someone has to go and wrangle with it,” said Kaminstein, acknowledging his role in shaping the piece. “But this is the most collaborative process for us in terms of the amount of input from the ensemble.”

With script in hand, the cast gathered for a read through. Once they were all on the same page, they dropped the scripts and improvised each scene as Kaminstein recorded the action. From those improvisations, he rewrote nearly the entire thing.

The end result is a devised work that exposes its mechanics: Actors routinely break the fourth wall to address the audience or explain what’s happening in the play, and scene styles vary from naturalistic drama to experimental sound and movement. But throughout it retains an organic, lived-in quality that highlights the humanity both at the heart of the work and at the heart of the ensemble that brought it to life.

“When we first started the project, we were curious about how to approach the material in a different way than people had approached it before,” said Kaminstein. “I’m not sure if we succeeded or not, but we certainly approached it in the way that’s closest to us.”

[Brad Rhines, an arts writer and critic based in New Orleans, was raised in South Jackson, Mississippi, and currently lives and works in New Orleans. His work has appeared in NOLA Defender and Gambit Weekly, among other publications.]

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OUR REFLECTION TALKS BACK
By Carol Martin

In the digital post-truth era; theatre of the real doesn’t just dramatize change—in some case it embodies it.

In our post-truth era, theatre artists are creating work in which part of the subject is theatre’s very ability both to represent and interpret events. They are using theatre techniques outside of theatre to stage work that aims to change not only political convictions but also legal determinations. Artists are making work that raises questions about the relationship between our perceptual preferences and our ethical choices. Like the proscenium within the proscenium in Paula Vogel’s Indecent, a play about a real-life play [Broadway production at the Cort Theatre, 18 April-6 August 2017], some of the best theatre today reflexively looks at its own ability to see and stage complex interpretations of challenging subjects.

Similar to Hamlet’s hope that Claudius would see himself in “The Mouse Trap,” this theatre holds a mirror up to our violence, politics, and despair and even to theatre itself. More than documentary, the results are provocative analyses of the events represented and the very act of representation.

Swiss theatre director Milo Rau, for example, created Five Easy Pieces in 2016 using Belgian pedophile and murderer Marc Dutroux as the pivot for telling the history of Belgium, from the Congo’s declaration of independence to “The White March” in October 1996, when upwards of 275,000 people outraged at the failures of both the justice system and the police marched on Brussels. That Dutroux was released after being arrested sparked outrage. He was finally convicted and imprisoned in 1996. The demonstration was called “The White March” because people carried white objects as a symbol of hope.

In Five Easy Pieces, seven children play the parts of Dutroux, his victims, their parents, and a policeman. Letters from a girl named Sabine Dardenne to her parents while Dutroux held her hostage, starved her, and sexually assaulted her are read by one of the child actors. Political accountability and theatrical culpability shadow the very notion of child actors narrating the story of a murdering pedophile. During rehearsals, psychologists were on hand to ensure the wellbeing of the children and their parents.

Spectators have to continually readjust their understanding of what is real in ways that produce critical responses and political revelations. In his review, critic Andrew Haydon characterizes the latter as the realization of a similarity “between the narcissistic desires of a child murderer and pedophile, and those of an imperialist power; the arrested development of a mind, or a culture, that allows it just to say ‘I want’ and to take that thing and keep it in captivity.” In its reflexive turn, the work’s use of children to enact such a subject does not deny the possibility that even making the work might somehow be wrong. “And in the background we have the specter of European colonialism, and of child rape and murder.”

Five Easy Pieces is both live and mediatized. The stage action is captured by live-feed cameras and projected on a large upstage screen. The title is taken from Stravinsky’s “Five Easy Pieces,” which he designed to teach children to play the piano. In Rau’s rendering, the children have to master mimicry, submission, emotion, and grief. “Our fifth lesson is rebellion,” explains Rau, “a rebellion that is poetic and allegorical.” As the founder of the International Institute of Political Murder (IIPM), whose work uses testimony and the reconstruction of real events, Rau sees Five Easy Pieces as an allegory for how we deal with trauma. “It’s not a documentary play,” Rau asserts. (See Debra Levine’s “Critical Act” about Five Easy Pieces in TDR 236, 2017 November).

In Landscape as Evidence: Artist as Witness (2017), Delhi director Zuleikha Chaudhari staged fictional proceedings in a court room setting to make a case for the judicial usefulness of artistic knowledge and theatrical techniques in extra-theatrical circumstances. In collaboration with Khoj Studios, an international artists association, Chaudhari wrote a petition to India’s Parliament requesting that it consider admitting the testimony of artists in the courts, much the same as the testimony of economists, historians, doctors, industrialists, politicians, and lawyers is admitted. Her case in point: the destruction of the environment. In her petition she asserts that “the Environmental Impact Assessment does not consider issues of displacement, loss of culture and damage to sacred sites; it reduces the consideration to a cost benefit analysis.”

Why shouldn’t artists be called upon to give testimony from the vantage point of their specialized knowledge, Chaudhari reasons? She documents the loss accumulated by the National River Interlinking Project (NRIP), a reservoir, dam, and canal system stretching across several central India states, created to capture monsoon rains. Quoting Mihir Samson, a portion of the petition reads:

When an ecosystem endures the loss or extinction of an indigenous species or plant, it is not just the tiger or the native wheat variety, which has been annihilated. What has been destroyed is the tiger’s contribution to the ecosystem in maintaining a balance with other species, the native crop’s ability to nourish the human language, and its relationship to the tiger and the complex food culture surrounding the native wheat involving song, dance, spirituality, and countless other facets of the ecosystem’s bounty. This is the subtlety, nuance, and intricacy, the Petitioner entreats, that art captures better than other medium or piece of scientific or anecdotal evidence.  

For Chaudhuri and Khoj Studios art and law are both sites for the production of truth and reality, the assembly of narratives, the assertion of historical frames of reference, and the articulation of different visions of the present. Chaudhuri smartly staged the fictional trial at New Delhi’s Constitutional Club of India, where members of Parliament and bureaucrats regularly gather to discuss matters of public interest. She cast Yatindra Singh, former Chief Justice of the Chhattisgarh High Court, as the judge and Anand Grover, a senior activist lawyer performed the Lawyer for the State and Norma Alveres, an eminent environmental lawyer, as the lawyer for the petitioners. The performance followed such courtroom rituals as rising for the judge, taking oaths, and other protocols.

The first of three artist witnesses, Ravi Agarwal, showed portions of his film Have You Seen the Flowers as evidence for how people along the Yamuna River grew marigolds in an environmentally sustainable way. When asked if he was speaking as an “artist or an ordinary citizen,” Agarwal replied, “I am an artist because I am a citizen. There is no difference between the two. My art is just a method for talking about issues that I strongly feel about.” For Chaudhuri, art is both caveat and catalyst: “It can disarm frameworks of certainty by insisting on the ethical and epistemic vitality of the intimate, the desired, and the imagined. By doing so, it acts as a caveat to what people think of, or take for granted, as the ‘real.’ Equally, art can also provoke and call into being entirely new frames for constructing meaning. Here it acts as a cata­lyst. We are free to imagine other worlds because we engage closely with this one.”

Chaudhuri and her colleagues convinced the Chief Justice to agree that artists and their work should be admissible as evidence especially when “created in conjunction with the communities living in areas affected by such development projects,” and that such testimony “must be considered as proper evidence and not mere opinion.” As Chaudhuri summed it up, “The hearing has been made in the context of a performance, so it is interesting to see what validity the judgement has in the real world. The [real] conclusion remains a question.”

Theatre of the real—that is, theatre about real events—is relevant here. Documentary theatre, verbatim theatre, reality-based theatre, theatre of fact, theatre of witness, tribunal theatre, restored village performances (think of the well-researched performances at Plimoth Plantation in Plymouth, Mass.), battle reenactments, and autobiographical theatre are among what has grown into a staggering oeuvre of practices and styles expressing a vast diversity of subject matter. The wide-ranging nomenclature and methods indicate the richness of artistic invention and the depth of scholarly inquiry. Rau and Chaudhuri’s work are just two examples of the radical expansion of subject matter, theatrical techniques, and potential real world resonance and results this kind of theatre has wrought. Faced with today’s trend of emotion and belief holding sway over facts, of the difficulty of apprehending truth, and of a preference for exegesis, these artists are making performances that neither literally represent the real nor invent it, but strive to comprehend it.

Legal theorist Richard Sherwin notes that visual images, YouTube, video, photographs, and amateur videos shot by conventional and smartphone cameras and even court records are used both to prove and to contradict legal testimony. Technology can no longer function as verifying a particular point of view. Interpretation is a constant variable. This state of affairs gives rise to certain questions: Does documentary theatre have a unique obligation to present the details of policy, for example, when its narrative is political? Should artists be obliged to present dialectical argument and counter-argument? Can documentary theatre, with its special relationship to the narrative structuring of emotion, become a model of inquiry?

In the 21st century, theatre of the real, including documentary theatre, has several defining characteristics, including the particularization of subjectivity, the rejection of a blanket universality, an acknowledgment of the contradictions of staging the real within the frame of the fictional, and questioning the relationship between facts and truth. Increasingly documentary theatre includes the difficulty of finding out the truth as part of its subject matter.

Troubled epistemology is not new to theatre. Digital documents form part of our neural dreams. We live in in a world populated with shadows, suspended between the virtual and the real. Podcasts become memories, film and theatre become history. The difference between waking and sleeping, between being live and being recorded, between being present and being a projection of presence, is collapsing.

The entanglement of the live and the digital in relation to the documents presented onstage demands an audience willing to collaborate in the construction of meaning as a vital part of the production. Site-specific performances, mixes of biography, autobiography, and documentary, fiction and nonfiction, film, visual arts, dance, theatre, and performance art are merging. As the digital world becomes the means of documentation, documentaries become much more than records. Even when absolute conclusions cannot be had, understanding itself is still a generative act.

To account for this world and master it, artists are building new patterns of knowledge to make reality whole again.

Carol Martin is a Professor of Drama at New York University. Her books include Theatre of the Real, Dramaturgy of the Real on the World Stageand Dance Marathons of the 1920s and 1930s. She is the Guest Editor of the forthcoming issue of TDR “Reclaiming the Real” and the 2006 TDR issue “Documentary Theatre.” A PhD scholarship at UNSW [University of New South Wales, Sydney, Australia] is named for Martin’s groundbreaking work on theatre of the real. In July she gave two keynotes in Hong Kong at the first documentary theatre conference in Asia. She is the general editor of In Performance, a series of books devoted to international plays and performance texts with work from Poland, Turkey, Japan, Germany, China, Egypt and the U.S.

'Jackson Pollock: A Collection Survey: 1924-1954' (MoMA)

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When my friend Diana asked me at Jackson Pollock: A Collection Survey: 1924-1954, the art exhibit we saw at the Museum of Modern Art on 26 February 2016, what it is that I like about Pollock’s paintings, the best I could come up with was two vague statements.  The first is simple to say but impossible to define in any concrete terms as it’s purely aesthetic: I simply find his work, especially his later canvases up through the famous “drip paintings,” beautiful.  What does that even mean, though?  I can’t say, except to suggest that they please my eye in a certain way that moves me.  That’s the best I can do.  How do you define or explain beauty—after all, it really is in the eye of the beholder, isn’t it?  What’s beautiful to me may not be to you or anyone else.  How do you explain that?  I can’t; can you?  So Pollock’s painting are beautiful to me: they make me happy; I smile when I look at them. 

Susanne Langer, a philosopher of art and aesthetics, defined “beauty” as “expressive form,” which she maintained “do[es] something to us.”  “Beauty is not identical with the normal,” Langer admonished us, “and certainly not with charm and sense appeal, though all such properties may go to the making of it.”  She continued, “Beautiful works may contain elements that, taken in isolation, are hideous.”  Furthermore, Langer asserted that our responses to art are “intuitive,” and therefore can’t necessarily be explained, a condition we’ll see afflicted me in my reaction to Pollock’s paintings.  (I blogged on Langer on 4 and 8 January 2010.)

My other response was even harder to describe, much less to define.  I said that Pollock’s work excites me.  It’s dynamic, energetic, explosive.  His paintings make me feel infinitely animated—I don’t really know a word for it: in motion, active.  But it’s not physical—I don’t go running around the galleries like a Tasmanian devil or something.  It’s visceral.  I actually feel as if my insides are roiling, but not like I’m sick—like I’m exhilarated.  Could that be an adrenaline rush?  Can art get your adrenaline pumping?  I suppose it can, since art triggers emotions and emotional responses can trigger adrenaline, can’t it.  Maybe that’s it then. 

I’m not altogether certain you’re supposed to explain, at least not fully, a response to art.  Music is almost entirely an emotional experience, so why shouldn’t painting and sculpture be emotional—or psychological in their effects?  Pollock himself wrote: “I want to express my feelings rather than illustrate them.”  Diana, who turned out not to care much for Pollock’s art (I asked why she agreed to go with me to MoMA; she was curious and thought I might help her “understand” Pollock some), later when we made a short stop at the permanent collection on the fifth floor (Gauguin, van Gogh, Cézanne, Seurat, Rousseau, and so on), explained her appreciation of several of the pictures based on the artists’ use of various painting techniques—line and focus, and color and balance.  She’s a longtime student of the Art Students League (ironically, where Pollock also studied) and an amateur painter.  I, on the other hand, have no training in art—or even “art appreciation”—and whatever I know of art theory has been picked up haphazardly over the years of just looking at painting, sculpture, and drawings—and occasional reading.  (“The entire qualification one must have for understanding art is responsiveness,” wrote Langer, and “the real [artistic training] is not the ‘conditioning’ effected by social approval and disapproval, but the tacit, personal, illuminating contact with symbols of feeling.”)  I’m the quintessential “I don’t know anything about art; I just know what I like” guy. 

This wasn’t the first, nor the last, time Diana asked me to explain what was essentially a visceral response to some work of art, both visual (she did the same thing after the Alexander Calder exhibit at the Whitney Museum of American Art about which I wrote on 21 August 2017) and theatrical (after the Suzan-Lori Parks plays The Death of the Last Black Man in the Whole Entire World and Venus; see the reports posted on 1 December 2016 and 7 June 2017).  I’ve never made a satisfactory reply to her query.  In any case, I didn’t help her at all.  What I see as dynamism—Pollock himself described his painting as “motion made visible memories arrested in space”—Diana sees as randomness and chance, which she dismisses as “not art,” which she insists requires control and selectivity.  Leaving aside that I don’t necessarily see that art can’t be random, at least in part at any rate, I disagree that Pollock’s work wasn’t controlled and selected.  An element of chance did enter into his work, but it didn’t operate exclusively or even dominantly.  Indeed, the artist himself declared: “I can control the flow of the paint.  There is no accident.”

We may not recognize as good a work of art that puts us off until “we have grasped its expressiveness,” Langer also admonished us.  Our response to a piece of art may be instinctive, but the philosopher explained that it can be prejudiced, because “the free exercise of artistic intuition often depends on clearing the mind of intellectual prejudices and false conceptions that inhibit people’s natural responsiveness.”  After all, “the function of art,” she declared, “is to acquaint the beholder with something he has not known before.”  Additionally, Richard Kostelanetz, an artist himself as well as a critic of the avant-garde, submitted that since “audiences and critics would sooner acknowledge the familiar than explore works of art they cannot immediately comprehend . . . a truly original, truly awakening piece of art will not, at first, be accepted as beautiful.”  One friend of Vincent van Gogh’s, for instance, admitted that at first the painter’s art “was so totally different from what I had imagined it would be . . . so rough and unkempt, so harsh and unfinished, that . . . I was unable to think it good or beautiful.”  Langer instructed that “if academic training has caused us to think of pictures primarily as examples of schools, periods, or . . . classes . . ., we are prone to think about the picture, gathering quickly all available data for intellectual judgments, and so close and clutter the paths of intuitive response.”  I think this may have been what prevents Diana (and many others who share her opinion of Pollock) from appreciating Pollock’s work—as well as that of theater artists like Parks or Adrienne Kennedy—anywhere near the way I do.

Jackson Pollock: A Collection Survey: 1924-1954 at MoMA (22 November 2015-1 May 2016) was entirely composed of works from the museum’s collection and included over 50 pieces, among them engravings, drawings, lithographs, and silkscreen prints along with the paintings.  Collection Survey covered essentially the whole of Pollock’s short career (he died in August 1956 in an alcohol-related single-car crash at the age of 44), from 1930 (a painted wooden cigar box) to 1954.  (The artist painted two canvases in 1955, Scent and Search, and none in 1956.)  From one perspective, it traced the artist’s development from figurative work, visibly influenced by Pablo Picasso and Joan Miró, to deliberately non-representative paintings (and experiments in other media), ultimately to his drip paintings, the culmination of his distinctive style and the art form which distinguished Pollock from his contemporaries and set American Abstract Expressionism apart from European art.  In 1943, at an exhibit at Peggy Guggenheim’s gallery Art of This Century (1942-47) of young American artists, the famous de Stijl modernist Piet Mondrian (1872-1944) remarked of Pollock’s paintings, “I think this is the most interesting work I've seen so far in America. . . .  You must watch this man.” 

Paul Jackson Pollock was born on 28 January 1912 in Cody, Wyoming, the youngest of five boys.  He grew up in Arizona and California, where his family lived a peripatetic life, moving from ranch to ranch, town to town, and in 1928 Pollock began to study painting at the Manual Arts High School in Los Angeles.  Plagued by disciplinary problems, Pollock was already drinking heavily by the time he turned 15.  In September 1930, 18-year-old Pollock followed his older brothers Charles (1902-1988) and Frank (1907-1994) to New York, and registered at the Art Students League, where Charles was already studying, to study under his brother’s teacher, the Regionalist painter and muralist Thomas Hart Benton (1889-1975), who encouraged him throughout the decade.  In 1937, Pollock began therapy for his drinking under the care of a Jungian psychoanalyst; he would go through several therapists in his lifetime.  Though most didn’t do him much real benefit, he was affected by Jung’s theories of the subconscious and the significance of signs and symbols and this knowledge became evident in his art. 

By the early ’30s Pollock knew and admired the murals of Mexican painters David Alfaro Siqueiros (1896-1974), José Clemente Orozco (1883-1949), and Diego Rivera (1886-1957).  He traveled throughout the U.S. during the ’30s, but spent most of his time in New York and he settled there permanently in 1933, sharing a Greenwich Village apartment with the now-married Charles.  (Brother Sande, 1909-1963, moved to New York City in October 1934 and he and Jackson shared an apartment.  Sande eventually changed his last name to McCoy—his father’s birth name before the older man was adopted as a child—to get around the Works Progress Administration’s ban on one household collecting multiple  WPA paychecks.)  Jackson Pollock worked on the WPA Federal Art Project (1935-42) and in Siqueiros’s experimental workshop in New York (1936).  (In 1931, Pollock watched Rivera paint his controversial mural at Rockefeller Center.  I posted an article on Diego Rivera on 12 and 15 April 2015.)  The painter also first met artist Lee Krasner (1908-84), a founder of the New York School of Abstract Expressionism, who would eventually become his wife, in 1936, but they did not meet again for six years.

Pollock exhibited Birth (ca. 1941) in American and French Paintings at McMillen Inc. in January-February 1942.  Also exhibiting in the show was Lee Krasner and, impressed with his work, she sought out Pollock; Krasner began to support and promote Pollock’s work and introduced him to influential figures in the New York art scene.  (More outgoing than the introverted Pollock, Krasner, a native New Yorker, was one of those people who just seemed to know everyone worth knowing.  Among these was Hans Hofmann, an Abstract Expressionist with whom Krasner was studying.  He, in turn, introduced Pollock and Krasner to playwright Tennessee Williams, who, in 1969, wrote In the Bar of a Tokyo Hotelwhich features an artist character who resembles Pollock.  There’s even a scene in which the artist discusses color theory in terms reminiscent of Hofmann.)  In August, after Pollock’s brother Sande and his wife moved to Connecticut, Krasner moved into Pollock’s East 8th Street apartment.  At the end of that year, Pollock took a job at a printmaker where he learned the technique of silk-screening; the job lasted only a short time, but Pollock would use the skill in 1943 and ’44 when he branched out from painting to experiment with other expressive forms.

The artist participated in his first show at New York’s Metropolitan Museum of Art, Artists for Victory, in December 1942-January 1943; on 20 May 1950, Pollock would sign an open letter (published in the New York Times) in which 28 artists (18 painters and 10 supporting sculptors) accused the MMA of “contempt for modern painting” and refusing to participate in the upcoming juried MMA show, American Painting Today – 1950.  (On 23 May 1950, the New York Herald Tribune published an editorial response entitled “The Irascible Eighteen” defending MMA, giving a name to the group of protesting artist.  In its 15 January 1952 issue, Lifepublished a photo of 15 of the original signatories, including Pollock, under the headline, “Irascible Group of Advanced Artists Led Fight Against Show,” establishing the name “The Irascibles” for the painters.)  

In 1943, Pollock briefly worked as a custodian at the Museum of Non-Objective Painting (since 1947 the Solomon R. Guggenheim Museum).  In May and June that year, the artist’s work was included in the Art of This Century’s Spring Salon for Young Artists, an exhibition of young American artists that attracted considerable attention.  In July, Peggy Guggenheim (1898-1979) gave Pollock a contract that was extended until 1947 that paid him $150 a month as an advance against sales, permitting the young artist to devote all his time to painting.  This was followed in November with Pollock’s first solo show, at Guggenheim’s Art of This Century; Guggenheim would eventually house four solo Pollock exhibits at the gallery.  In May 1944, MoMA bought The She-Wolf (1943), Pollock’s first piece in a museum collection.  That summer, Pollock and Krasner spent the season in Provincetown, Massachusetts, where Hofmann ran a summer art school.  (Tennessee Williams was also spending summers in Provincetown, surrounded by several artists, models—many of them dancers—from Hofmann’s school, and sundry others from the art and theater world.) 

Before 1947, Pollock’s art manifested the influence of  Picasso, Miró, and Surrealism, and in the early ’40s, he contributed paintings to exhibitions of Surrealist and Abstract art.  By the mid-’40s, though, Pollock was painting in an entirely abstract manner, liberating himself from the vertical constraints of an easel by affixing unstretched raw canvas to the floor.  “On the floor I am more at ease,” he would explain later.  “I feel nearer, more a part of the painting, since this way I can walk around it, work from the four sides and literally be in the painting.”  In 1947, his “drip style,” marked by the use of sticks, stiffened brushes, or palette knives to drip and spatter paint, as well as pouring paint directly from the can (or simply punching holes in the can and letting the paint dribble out), emerged.  Pollock’s drip technique, also called “action painting,” was derived from the Surrealist focus on the subconscious and the notion of automatic drawing (“automatism”).

Abstract Expressionism, also known as the New York School, for those who don’t already know, is an art movement—but not a unified style—that began in the United States around 1940 with artists of European origin like Hans Hofmann (1880-1966), Wassily Kandinsky (1866-1944), and Arshile Gorky (1904-48).  It emphasizes the act of painting, as expressed in the textures and colors of the media used, and the connection between the artists, who found universal themes within themselves, and the media.  By the late 1940s, a second phase of the movement began, the principal expression of which was “gesturism” or “action painting,” which stressed the texture of the medium and the physicality of the act of painting.  (The first strain was color field painting, emphasizing unified color and shape.  Some of these artists are Sam Gilliam, b. 1933; Kenneth Noland, 1924-2010;  Morris Louis, 1912-62; and Helen Frankenthaler, 1928-2011).  Pollock, the best-known exemplar of this form of art, vigorously splashed, dripped, and splattered paint on the canvas.  (Time magazine dubbed Pollock “Jack the Dripper” in 1956 because of his technique.)  Other artists from this school included Mark Rothko (1903-70), Willem de Kooning (1904-97), Franz Kline (1910-1962), and Larry Rivers (1923-2002).

In March 1945, Pollock had a solo exhibition of 17 canvases at the Arts Club of Chicago; some of the pieces from the show went on to the San Francisco Museum of Art, giving the artist national exposure outside New York City.  On 25 October 1945, Krasner and Pollock were married and moved to a farmhouse in The Springs, East Hampton, on New York’s Long Island.  Eventually, he turned the property’s barn into his studio, which figured in many photos and films of the artist at work with his canvases spread out on the floor.  From December ’45 to January ’46, Pollock exhibited for the first time (of five) in the Annual Exhibition of Contemporary American Painting at New York’s Whitney Museum of American Art—known as the Whitney Annual (precursor to the current Whitney Biennial, launched in 1973).  In April and May of 1947, Pollock’s Mural (1943) was included in MoMA’s Large Scale Modern Paintings.  In October ’47, the most influential art critic in the country, Clement Greenberg (1909-94), declared in the British magazine Horizon (October 1947): “The most powerful painter in contemporary America and the only one who promises to be a major one is . . . Jackson Pollock.”  The 11 October 1945 issue of Life magazine included “A Life Round Table on Modern Art” which put Pollock among such modern masters as Picasso, Miró, Georges Rouault (1871-1958), Henri Matisse (1869-1954), and de Kooning.  The following 8 August, Life published “Jackson Pollock: Is he the greatest living painter in the United States?” by Dorothy Seiberling (b. 1922) that included photographs by Martha Holmes of Pollock at work.  In November and December 1949, Pollock exhibited an untitled painting in The Intrasubjectives at the Samuel M. Kootz Gallery in New York, a seminal show in the evolution of what would eventually be called Abstract Expressionism.

Peggy Guggenheim gave Pollock international exposure when six of his works are included in a display of her collection at the Venice Biennale in May-September 1948; with four additional pieces, the collection traveled to Florence in February 1949 and to Rome the following June.  In July through August 1950, Hans Namuth (1915-90) took his now-famous series of some 200 photos and extensive film footage of the artist at work in his Long Island studio.  One of the canvases the painter completed while Namuth was shooting was the iconic One: Number 31, 1950, arguably Pollock’s most famous and recognizable drip painting.  Some of the photos were published in ARTnewsin May 1951 and in the 1951 issue of Portfolio.  In November ’50, Namuth filmed Pollock painting on glass—so the photographer could film some of the work from below.  The film, shot outdoors and in color, was shown at MoMA in June ’51. 

Guggenheim organized Pollock’s first European solo exhibition at the Museo Correr of Venice in July and August 1950 with a show of her own collection of over 20 pieces.  Venetian art critic Bruno Alfieri (1927-2008) described Pollock’s work in L’Arte Moderna as “chaos”; “absolute lack of harmony”; “complete lack of structural organization”; “total absence of technique, however rudimentary”; “once again, chaos.”  This sounds a lot like Diana’s criticism of the artist’s work, but it was what Alfieri confessed was only “superficial impressions, first impressions,” and continued: “Pollock has broken all barriers between his picture and himself: his picture is the most immediate and spontaneous painting.  Each one of his pictures is a part of himself. . . .  The exact conclusion is that Jackson Pollock is the modern painter who sits at the extreme apex of the most advanced and unprejudiced avant-garde of modern art. . . .  Compared to Pollock, Picasso . . . becomes a quiet conformist, a painter of the past.”  (Time published the negative excerpts from Alfieri’s review, entitled “Chaos, Damn It!,” in its 20 November issue and Pollock responded in a letter to the editor, published on 11 December, declaring: “No chaos damn it.”) 

In March 1952, Pollock’s first solo show in Paris opened at the Studio Paul Facchetti and in November, art critic Clement Greenberg arranged the artist’s first retrospective at Bennington College in Vermont.  In April and May 1953, four paintings by Pollock were included in 12 Peintres et Sculpteurs Américains Contemporains, an exhibition organized and circulated by MoMA’s International Program.  The show opened at Paris’s Musée National d’Art Moderne and traveled to Zürich, Düsseldorf, Stockholm, Helsinki, and Oslo.  Despite his increased popularity and renown in Europe, Pollock didn’t obtain a passport until July 1955, and he never traveled outside the U.S.  By the spring of 1956, he hadn’t painted anything new in a year-and-a-half.  After several years of abstinence, he’d been drinking heavily since the fall of 1950 and his depression had deepened; his and Krasner’s marriage was deteriorating badly, and when she took off for a vacation in Europe in July ’56, he stayed home in The Springs.  While Krasner was away, Ruth Krigman (1930-2010), a young, aspiring artist with whom Pollock had begun an affair, moved into the farmhouse.  On 11 August, he was killed in a one-car, drunk-driving automobile accident in East Hampton; Krigman was with him in the car but survived, though a friend of hers who was visiting was also killed.  Krasner returned from Europe for her husband’s funeral. 

You could say that Pollock led a tumultuous, if short, life.  And maybe that’s what made his art so turbulent.  One reviewer called his work “a mop of tangled hair I have an irresistible urge to comb out.”  But if, like me, you just let it move you, the pure emotionality of the action painting, the intricacy of the lacy lines, the astonishing endlessness, boundlessness of the paintings—I’m speaking of his late work, though the early- and mid-career pieces like 1934-38’s The Flame or The She-Wolf of 1943 tend in this same direction—the lack for formality won’t amount to much.  Perhaps because he was one of the first American artists of any stature who never went to Europe to study or work, Pollock’s art showed few signs of the European refinement of Picasso, Miró, and the other continental Expressionists and Surrealists who were the vanguard of contemporary art.  He acknowledged an impact of his upbringing in the American west which can be seen and felt in the roughness and rawness of his earliest paintings in contrast with his European models—some of which was born of his familiarity with the Mexican muralists and the teaching of Thomas Hart Benton whose style was a sort of brawny social Realism.  When Pollock finally found his own style, namely the drip painting, that American vitality took the form of the dynamism and energy that make his canvases so stirring.  At least to me—for not everyone agrees even today, 60 years after his death.  Art critic Robert Coates (1897-1973), who coined the term “Abstract Expressionism,” once dismissed Pollock’s work (also sounding like my friend Diana) as “mere unorganized explosions of random energy, and therefore meaningless” in 1948 in the New Yorker.

"In Conversation: Lynn Nottage & Paula Vogel"

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by Tari Stratton

[This interview with playwrights Lynn Nottage and Paula Vogel, who both made long-awaited Broadway débuts this past season (Sweat at Studio 54, 26 March-25 June 2017, and Indecent at the Cort Theatre, 18 April-6 August 2017, respectively), was originally published in the May/June issue of The Dramatist (Vol. 19, No. 5.5), the publication of the Dramatists Guild of America, the stage writers’ professional association.  (Kirk Woodward, who’s a member of DGA, brought the interview to my attention.)  The two dramatists have known each other for several decades as Vogel was Nottage’s playwriting professor and mentor at Brown University in the 1980s.  “In Conversation: Lynn Nottage & Paula Vogel” is a “DPS Profile,” a project of the Dramatists Play Service script publisher.]

TARI STRATTON: My first question for you is a little selfish: are you as mad as I am that it’s taken so long to get you two on Broadway? It ticks me off. Obviously, I’m so happy it’s happening now, but hello. That’s probably rude, sorry.

PAULA VOGEL: Well, you know, I’m looking at the experience as being fun and funny, because the truth of the matter is to sustain ourselves-for how long? How many decades? You can’t think about Broadway. You have to get up every morning and be thankful for the artists you’re working with. You have to be happy that you write the next first draft. You have to be happy that the artists you love are working with you and going forward as well.

And if we stop and think about Broadway, what we’re going to feel is exclusion and bitterness. There is, I think, nothing worse than feeling bitter to extinguish the creative spark.

LYNN NOTTAGE: I was going to say something similar: we can’t let bitterness be our guiding light because, otherwise, we’ll accomplish nothing. And so, like Paula, I don’t spend my days thinking about Broadway as the end game.

Of course, throughout the season I will go to Broadway and experience little fits of frustration and anger, but on a day-to-day basis, I’m really focused on my work: trying to generate interesting plays, trying to reach an audience that I want to engage with.

A lot of times [that audience] is not necessarily the audience that’s on Broadway. But now that I’m there . . . [Laughter] . . . I’m sort of giddy and excited tobe making art on a larger scale. Today, sitting in Studio 54 rehearsing the play and looking at the number of seats, Iwas thinking about the rich history of that space-it was a television studio, then a very infamous nightclub, and now it has been reclaimed as a theatre. I just felt there’s so much life that has moved through that theatre, and I feel proud to to be part of that history.

PAULA VOGEL: That’s right.

LYNN NOTTAGE: And that was really exciting to me.

PAULA VOGEL: I don’t know about you, Lynn, [but] for me the significant moment was getting the Pulitzer. [Vogel was a Pulitzer Prize-winner in 1998 for How I Learned to Drive.] It was significant, but not in the way that people think. I mean, I think it made the people who love me happy. They were always proud, and they always loved me. The thing that the Pulitzer made a little easier to do was go into the next faculty meeting and say, “We have to raise money for fellowships for emerging playwrights.” I mean, what I think it gave me – I don’t know if this is true – was the ability to have people think a little more, “Well, maybe she knows what she’s talking about.”

LYNN NOTTAGE: I think this is true of Broadway, and I also think it’s true of getting a prize like the Pulitzer. [Nottage won the 2009 Pulitzer Prize for Drama for Ruined, which also won the 2009 Lucille Lortel Award for Outstanding Play, the 2009 Drama Critics Circle Award for Best Play, the 2009 OBIE Award for Best New American Play, the 2009 Drama Desk Award for Outstanding Play, the 2010 Horton Foote Prize for Outstanding New American Play, and the 2009 Outer Critics Circle Award for Outstanding New Off-Broadway Play. She won a second Pulitzer in 2017 for Sweat] It gives you a certain level of visibility, because, as female artists, we’re often grappling with our relative invisibility, though we’re writing at the same level as our male counterparts but, somehow, we’re not seen and valued in the same way. And I think the Pulitzer Prize allowed me to step out of the shadows and into a little bit of the light. Suddenly, my phone began ringing in ways that it hadn’t rung before. I was invited to sit on panels. I was invited to speak at universities. And subsequently, theaters were much more interested in producing my plays. So, Broadway and the Pulitzer Prize translated into exposure and access to new stages, it amplified my voice.

PAULA VOGEL: Absolutely. But I would – and it sounds really corny – I would say that being able to be in a joyful process is actually more important, because I then want to keep writing.

LYNN NOTTAGE: I think that we’re really fortunate that we’re entering Broadway at a key moment, because we’re entering it with trusted collaborators.

PAULA VOGEL: Yes.

LYNN NOTTAGE: I’m working with [stage director] Kate Whoriskey, who has been my collaborator for many years.

PAULA VOGEL: That’s been phenomenal.

LYNN NOTTAGE: And it’s really important that we’re taking this journey together. And I think it’s true of you and [director] Rebecca [Taichman, Tony-winner for Indecent].

PAULA VOGEL: Seven-year process, yeah.

LYNN NOTTAGE: It’s relatively scary to enter into a commercial space for the first time, but I feel supported because I’m entering it with someone who I trust absolutely.

PAULA VOGEL: Same for me. I don’t know what people expect when they go to Broadway the first time. I don’t know that I have any expectations. I do know that I’m happy when the rehearsal begins. I’m happy when I see my cast members. I love that we all came together and that we’re all going together. And who knows what it means?

LYNN NOTTAGE: It’s true. And I also think there’s this daunting moment when you take your first step over the threshold into this big, famous space and think, “Oh, my God. How am I going to fill it?” And then you immediately get to work. You begin rehearsing, and you think, “Oh, I know how to do this. I’ve been doing this for the last 25 years, and I’m really prepared to do it.”

You realize it’s not any different than putting on theater in any space from community theatre to an off-Broadway theatre to a regional theatre. It’s just a larger stage. And I feel like we have been preparing for this for many years. So, in some ways, I don’t think it’s as daunting and scary as it would be if I were a younger playwright. I feel as though I’m arriving at the exact moment I’m prepared to meet the challenge.

PAULA VOGEL: You know, I can’t remember who told me this, like 35, 40 years ago, but a woman in our field said to me, “You always get prizes when you no longer need them.”

LYNN NOTTAGE: That’s true.

PAULA VOGEL: It really is true, which is like, you know, this is nice or as we say, Dayenu. This would be enough. [The word is Hebrew, commonly heard at Passover when a thousand-year-old song with that title is often sung as part of the Seder. The word means, as Vogel says, ‘it would have been enough’ and refers to the gratitude of the Jewish people to God for all the gifts He gave them, like delivering them from slavery, providing manna in the desert, and giving them the Torah, any one of which would have been enough.] This is nice. But I’m not risking my entire life on this one roll of the dice. It’s nice that I got it. And it’s funny that it feels like a combination bat mitzvah and wedding . . . in that it’s really the first time. It’s, like, how can you say to everybody that you’ve loved over 60 years, “Come and see me at the Vineyard.” I mean, you can’t fit those people in the Vineyard Theater [Off-Broadway company in Manhattan’s Flatiron District where Indecent had its New York City début in May-June 2016: searing capacity: 132; Studio 54 seats 1,006 and the Cort seats 1,082.]. So, for the first time, we could actually be in the same space.

LYNN NOTTAGE: That’s true. You can have everyone.

PAULA VOGEL: Yeah.

LYNN NOTTAGE: But my family’s very small, so the Vineyard Theater’s actually very perfect.[Laughs] I honestly don’t have that many people.[Laughs]

PAULA VOGEL: My family’s dead, but we say family in that other way.

LYNN NOTTAGE: Yes. It’s the extended family.

PAULA VOGEL: Yes.

LYNN NOTTAGE: You are right. It’s about the gifts that arrive at the most unexpected moments and when you don’t necessarily need them. But, I do feel that on some unconscious level, there’s a part of me that needed to take this step.

PAULA VOGEL: Yes.

LYNN NOTTAGE: And I can’t speak to why, because I’ve spent so much of my life saying it wasn’t important. But now that I’m there, I feel like it’s somehow filling some little hole [laughs]that always existed in my playwriting journey.

PAULA VOGEL: I might look at it a different way as someone who—it’s a strange thing—screamed more when [hearing] that you won the Pulitzer than I did for myself. I got much more pleasure out of it. And I feel that the theatre needs to take this step of having Lynn Nottage on Broadway because, otherwise, Broadway is not worth the price of the ticket.

LYNN NOTTAGE: Well, you know, it’s funny, because I feel the same way—I think about my journey in theater and who I believe belongs on that main stage, and it is astonishing to me that Paula Vogel has not been there. It feels as though you’ve been there. [Laughs]

PAULA VOGEL: Do people do that to you? They assume that you’ve been on Broadway?

LYNN NOTTAGE: How I Learned to Drive was a Broadway play in my mind. It occupies a large space. Without it [moving] uptown, in my mind it still occupies that space in terms of its importance. [Vogel’s Off-Broadway hit, How I Learned to Drive, premièred at the Century Center for the Performing Arts near New York City’s Union Square on 6 May 1997 and ran for 400 performances.  It won the 1996-97 New York Drama Critics Award for Best Play, the 1997 Lucille Lortel Award for Outstanding Play, the 1997 Drama Desk Awards for Outstanding Play, the OBIEAwardfor playwriting for Vogel, the 1997 Outer Critics Circle Award for Outstanding Off-Broadway Play, the 1997 Drama Critics’ Circle Award for Best Play, and the 1998 Pulitzer Prize for Drama.  The play was revived Off-Broadway in 2012 by the Second Stage Theatre, directed by Whoriskey.]

PAULA VOGEL: Right, likewise. And I’m sure people must come to you and go, “Lynn Nottage, the Broadway playwright,” in introducing you all the time, right? “Pulitzer Prize, professor at Columbia, Broadway playwright . . .”

LYNN NOTTAGE: Yeah. It’s an assumption.

PAULA VOGEL: I mean, you are in the canon.

LYNN NOTTAGE: I don’t think I’m there yet.

PAULA VOGEL: Well, let me redefine canon, because I think that that’s what this moment is doing: redefining what canon means. And I would say that, for me, as a teacher, and I’m sure this is true for you, canon is the writers who excite and influence emerging playwrights to write.

LYNN NOTTAGE: And it evolves.   

PAULA VOGEL: Yes, that’s what it does.

LYNN NOTTAGE: It really does evolve, because I think –

PAULA VOGEL: And you’re in the canon.

LYNN NOTTAGE: – you probably had this experience teaching, is that every eight years, I would say, the canon rotates. And there’s a whole other set of writers who excite young people. And I feel like sometimes I have to play catch-up, because I’m still back there holding onto the saints of my past, and there are new saints replacing them. It’s true. It’s dynamic.

PAULA VOGEL: Right. And at some point, I think I decided that because I was doing that, it’s not that I don’t want to catch up. I’m hungry. But I decided that the thing I can do is I can give young, emerging writers the writers that no one talks about anymore. I want to make sure that [playwright] Irene Fornes stays in the canon. I want to make sure that Funnyhouse of a Negro [play by Adrienne Kennedy (on which I reported in “Signature Plays” on 3 June 2016)] is read frequently. It’s those plays that –

LYNN NOTTAGE: That have to remain in circulation.

PAULA VOGEL: Exactly. Like Jane Bowles, In the Summer House.

LYNN NOTTAGE: Well, it’s remembering the ancestors and sort of continuing to pour that libation and not let them be forgotten.

PAULA VOGEL: I love that. It is remembering the ancestors.

LYNN NOTTAGE: I think that as women, it’s really important for us to do that.

PAULA VOGEL: It absolutely is.

TARI STRATTON: You two are amazing. May I throw you another question? Both of you have taken real people, but then sort of fictionalized them, you know, or taken real circumstances but then have created characters out of the circumstances. I was just interested in hearing more about that part of the process.

LYNN NOTTAGE: Sure. You know, what I think we’re doing is somewhat different in that I began my process by interviewing a lot of folks in Reading, Pennsylvania [where Sweat is set], which is a city that caught my attention. It was the poorest city in America in 2011, and I really was very interested in the way in which poverty was reshaping the American narrative. And I found myself gravitating to that space and wanting to interview as many people as possible. I had a need to understand.

I was not specifically looking for someone to write about, but looking for people who represented what I felt was happening to folks who lived in these post-industrial cities throughout the country. And so that’s where I began. My characters are really composites of many people, as opposed to being based on individuals, which I think is slightly different.

PAULA VOGEL: Right. It’s interesting, because when you describe that process, the last play that I worked on, I was making composites, particularly of women veterans. [Vogel is probably referring to Don Juan Comes Home from Iraq, Wilma Theatre, Philadelphia, 2014.] So that thing that you’re doing, I think, with Sweat, of trying to make composites, I think I’m in a different stance here in that I’m trying to resurrect the dead. And I do think that is a different process. I had to let go of worrying that they weren’t alive and able to defend themselves – do you know what I mean? And that I wouldn’t ever know them, because I would never meet them.

LYNN NOTTAGE: They weren’t going to knock on your door and say, “Shame on you, Paula Vogel. That’s not what I said.”

PAULA VOGEL: That’s right, exactly. It was – like, I’ll never forget I went to the first reading of [Anna Deavere Smith’s] Fires in the Mirror. And standing in line was everyone she performed.

LYNN NOTTAGE: Oh, interesting.

PAULA VOGEL: And it was such an amazing experience to hear the Jewish leader turning to the African American leader saying, “Oh, I thought she performed you much better than she did me.” [Laughter] And there was this harmony in the line, and I can imagine in Sweat, that all of these people –

LYNN NOTTAGE: We had the interesting experience after we closed at the Public [Theater in New York City, where Sweat débuted in New York City in 2016 after premièring at the Oregon Shakespeare Festival in 2015], of bringing Sweat to Reading, PA for a command performance—a very stripped-down production—for about 500 people.  [A staged reading was presented at the Miller Center for the Arts in Reading on 19 December 2016.] The actors were incredibly nervous. They knew that they weren’t necessarily portraying individuals who would be out there in the audience, but portraying individuals that the folks in the audience might recognize on a deeper level.

PAULA VOGEL: How was the response?

LYNN NOTTAGE: It was an overwhelming response. I think that the actors were so giddy when it finished and so stimulated by the questions and the responses, that it reinvigorated this next stage of production, because they knew that this play was supported by people in Reading and that it is truthful to the experience.

On some level, they thought they had been performing a fiction. Now they understand that they’re performing something other than fiction, which is different. And it was fun. And then afterwards, they all went to the bar that it was based on and stayed out much too late. [Laughter]

PAULA VOGEL: See, that’s wonderful. I’m getting more of a kind of piecemeal response, running into people, having people see the show who are survivors, who come forward and say, “My mother lived in Lodz,” or, “My grandmother was sent to the camp,” or—and this was terrifying—on three different occasions, Sholem Asch’s family has come to see it.– [Indecent is based on the controversial 1907 Yiddish drama God of Vengeanceby Sholem Asch, 1880-1957.]

LYNN NOTTAGE: I just was going to ask whether he had children and family that . . .

PAULA VOGEL: He has a granddaughter, who came to see it from London, and a great-grandson. We’ve had every remaining member come.

LYNN NOTTAGE: But they must be so thankful that you’ve resurrected this play. There’ll be a whole generation of people who will go and pick up God of Vengeance, because they saw your play.

PAULA VOGEL: Well, that’s what we want. Right. We want it to be taught.

LYNN NOTTAGE: And read. I think it is product placement. My first impulse after seeing the production, was, “I’ve seen that text, but I’ve never read it, and I feel like I have to sit down and read it now.”

PAULA VOGEL: It’s great. We wanted it back in the canon. Initially, people did come [see it and say], “I’m sorry. You got him completely wrong.” But these people belong to them in a very emotional way. And the same, you know, with the Yiddish. I don’t speak Yiddish.

LYNN NOTTAGE: You know, once I was listening to my brother describe my parents, and I thought, “Who are you describing? I don’t recognize those people.” We grew up in the same house, but we both have very different recollections and different relationships. [That] is what I think gives us permission to improvise when we’re writing. We all have a different perspective and point of view that we bring to our experiences.

PAULA VOGEL: I do think there’s a basic level of love that we’re both expressing, which is these people should be on stage in the light.

LYNN NOTTAGE: In the light.

PAULA VOGEL: Visible in the light. And I guess that’s the greatest demonstration of love we can give.

LYNN NOTTAGE: I think that’s true. I mean, I know that audiences—New York audiences in particular— are used to seeing certain kinds of folks represented on the stage. And I think that what both of us are doing are bringing people to the stage who don’t often get to tell their stories, because the powers that be haven’t deemed them worthy. I want to open up a new conversation with audiences, offer them a view of our culture that folks don’t often see on the stage. That’s part of what excites me. I know there are going to be people who think, “We don’t want to see these people.” And I’m like, “Fine, then don’t come.” But I think it’s very, very important.

Particularly—and I’m talking about politics now—in this day and age in which we have a president who’s really invested in dividing us, and who’s also invested in pushing people back into the shadows and creating a country that is not a country I necessarily want to live in. I think that it’s incumbent upon us as artists to really push back, to resist. We talk about being produced on Broadway, well I see this moment of being on Broadway as part of my resistance. I am occupying this large space for voices that are marginalized and need to be heard.

PAULA VOGEL: Yes. The other thing that I want to bring up, which I feel is in both of our plays and in both of our concerns, I don’t know if this is true for you, but my entire life—in theater, film and, television—I’ve been watching stories where I’m looking at the set, and going, “How do these people afford to live? What do they do for work? How did they come up with all of that money? How did they afford such a nice apartment as five friends? How did they end up living near Lincoln Center?” I can’t get over it. I just stare at the clothing. I’m like, “Oh, my God. That person is wearing clothing that would cost me a month of a salary.”

LYNN NOTTAGE: Wearing, like, $1,000 boots. [Laughs]

PAULA VOGEL: Yeah. How is that possible? And I remember—particularly in the 1970s—it felt like every play off-Broadway and on Broadway was about an elegant cocktail party that happened in a wonderful Manhattan apartment. And it’s not that I begrudge people having wonderful Manhattan apartments, but I just kind of sat there. It was a reason that in my youth—I’m trying to get over this—I’ve never been able to really encompass opera. As I was working my way through college, someone took me to an opera. And I looked at the stage, and I realized in a single ten-minute segment, $40,000 flashed across that stage, which would have paid my tuition for four years back then. And I got physically ill.

LYNN NOTTAGE: That’s not a good thing –

PAULA VOGEL: It’s not a good thing.

LYNN NOTTAGE: – to go to an opera and become ill.

PAULA VOGEL: Right, exactly, and be paying attention to that instead of . . . So, I struggled to get through it. But we’re in an interesting time right now, where we are presenting these plays [and] how much money does it take to do a Broadway production? Where is that coming from? Because right now, I feel like Sweatis making me pay attention to what is the cost and price of money. And that’s a different question when you [ask] what is the price of money for the people in this bar. That’s a very different question.

LYNN NOTTAGE: Well, my characters have a different relationship to money than some of the people that you see portrayed on stage in Manhattan, All of the plays are about survival on some level, but in many plays it’s about emotional survival. But in Sweat, it is also about the fundamental survival. It’s like, “Will we be able to feed ourselves in two weeks if we lose our jobs?”

PAULA VOGEL: Right. And in Indecent, it’s how many bodies do we have to get into the room, right? Ten bodies, twelve bodies, how many bodies can you squeeze into that space? Yeah, exactly.

LYNN NOTTAGE: But Indecentalso is very much about censorship. What can be seen on the stage? You know, you look at the history of that play [God of Vengeance] and how something so simple and pure can be deemed dangerous–

PAULA VOGEL: Yes, that’s true.

LYNN NOTTAGE: – and how we, as artists, have to be really careful in this day and age, because these moments can return. We always say, “It can’t happen,” but it can happen.

PAULA VOGEL: Right. It absolutely can happen.

LYNN NOTTAGE: It can happen, and it can happen very quickly, as we’re seeing that the revolution – and when I use the word revolution, I’m not talking about a sort of a certain kind of rebellion, but a shifting of the sensibility and –

PAULA VOGEL: The turning.

LYNN NOTTAGE: – the turning of –

PAULA VOGEL: The turning of the wheel.

LYNN NOTTAGE: – a wheel, which is what is happening right now. And, unfortunately, it’s turning backward. So we have to be careful, and we have to protect the word.

PAULA VOGEL: Yeah, absolutely. It’s terrifying.

LYNN NOTTAGE: It is terrifying. You know, that list of what the president wants to cut out—National Endowment of Arts, National Endowment of Humanities, squeezing the EPA and squeezing out the state department and a lot of the programs that are really about servicing the poor and about enlightenment and what I feel represents the best of what America has to offer. It is who we are and these are the gifts that we can give, and you squeeze that out, and it’s like, then, who do we become?

PAULA VOGEL: The ability to have a long life is going to be something that only the ruling classes have.

LYNN NOTTAGE: Yeah, only the very wealthy.

PAULA VOGEL: That’s right. You know, all of the stories that we have of our parents and grandparents, where people died early and young—crushed at work, caught in the machinery, whatever—all of those regulations are being undone right now.

LYNN NOTTAGE: They’re going to be slowly stripped away, and you’ll see workers dying again. We’ll see women struggling to get abortions in back alleys. All the things that we take for granted will disappear, which is why we have to write.

PAULA VOGEL: Right. It’s an ironic thing: right at the moment that we’re finally reaching visibility, the field is endangered and it’s also the moment where it’s most important to write for theatre. Kind of funny.

LYNN NOTTAGE: It is kind of funny. And I think maybe that’s why we’re on Broadway now. Maybe it’s finally prepared to receive certain voices, because they’re necessary . . .

PAULA VOGEL: Yes.

LYNN NOTTAGE: Which is the optimistic view. [Laughs]

PAULA VOGEL: It’s also interesting. I think the past several decades, I’ve been feeling a kind of benign optimism that time was on our side, that demographically, the United States was shifting.

LYNN NOTTAGE: Well, it was shifting.

PAULA VOGEL: And that white nationalism was going to die out.

LYNN NOTTAGE: Now it’s panic. What we’re seeing is panic. And white panic is . . . a recognition that power balance is going to tip in the other way, and folks who’ve really enjoyed the white privilege are going to have to let it go. And, you know, you’ve probably heard me describe how white privilege has been the superpower, and the kryptonite is diversity.

PAULA VOGEL: Yes. That’s absolutely right. So, you still think time is on our side?

LYNN NOTTAGE: I do think it’s on our side. I think that this is the last gasp.

PAULA VOGEL: Oh, God, please.

LYNN NOTTAGE: But I think not only time is on our side. I think numbers ultimately will be on our side.

PAULA VOGEL: Yeah. That’s what I mean. The demographic change cannot be stopped.

LYNN NOTTAGE: It can’t be stopped. And they’re trying to stop it. I mean, with a, what was it, $35 billion to build a wall to protect their whiteness? And that’s really—I mean, I wish they’d just come out and say it. Because it’s not about empowering the working class. Donald Trump really doesn’t give a shit about the working class, if you look at his hiring practices and his labor practices.

PAULA VOGEL: Yeah, terrible, terrifying time.

TARI STRATTON: It is. You know, Robert Schenkkan sat down and wrote his new play [Building the Wall, premièred at New World Stages in New York City’s Theatre District on 21 May 2017] in something like six days in response to what’s going on. [The play imagines a dystopia impacted by President Donald Trump’s border and immigration policies] Have either of you been inspired to do something like that, or you’re just so enmeshed in what’s happening with your current shows right now?

PAULA VOGEL: I feel like I am doing something.

LYNN NOTTAGE: Yeah. I feel like I was doing it five years ago.

PAULA VOGEL: Yeah. I feel like that’s what Indecent is.

LYNN NOTTAGE: I feel like I was proactive and not reactive.

PAULA VOGEL: And, you know, the truth of the matter is it’s been in the air for some time.

LYNN NOTTAGE: For some time, yes.

PAULA VOGEL: So if we say, “Oh, my gosh. We’re shocked,” the truth of the matter is that the failing of that working class has been going on –

LYNN NOTTAGE: It’s been coming for decades.

PAULA VOGEL: The emptying towns, and the anti-immigration has been with us. It’s been stinking to high heaven for some time.

LYNN NOTTAGE: Yeah. And This is Reading is also my response to what is happening. [This is Reading is a multi-media performance-art installation consisting of video, film and live performances inspired by themes explored in Sweat.  It was performed in and around the former Franklin Street Railroad Station in Reading in July.] I have the play, and it’s great that it’s going to Broadway. But I feel as though there is a whole demographic of people who cannot come to New York City and pay. We do have $32.00 tickets, but even a $32.00 ticket is too expensive for them after a long journey.

So, I’m trying to figure out different models and paradigms for making theatre and taking it outside of the proscenium and taking it outside of these institutions, because one of the things that I found when I was in Reading and speaking to people is that they’re very intimidated by the arts. And I thought, “Well, that should not be the case. The arts should be the thing that gives you comfort. You should feel welcome.” But they said they go into galleries—into these pristine white spaces—and to theatres, and they don’t know how to dress. They don’t know how to respond, because no one has ushered them across the threshold. Our project called This is Reading is trying to bring people into an art space who are not necessarily used to being in art spaces and then putting those people in dialogue with each other, people who are not used to talking across racial and economic lines.

I’m going to take the art to the people who really don’t have access to it. So, we’re trying to raise the money, because no one’s going to get paid. It’s free. If you give, you’re giving because you’re invested in this sort of notion of art making.

TARI STRATTON: So how about one last, nuts-and-boltsy kind of question. I just want to know if the plays have changed at all. You both had many productions, but at least from the Off-Broadway production, then when you found out you’re going to go to Broadway, to now. That’s interesting to me, because I saw both plays, and loved them.

PAULA VOGEL: We’re still finessing. There are all of these little technical crafty things in the writing, where I stood in the back and I went, “I could make that a little tighter.” We started in La Jolla, [November-December 2015] [went to] the Yale large theater [October 2015], crunched it down at The Vineyard, and now we have to bring it back out.

So we’re looking at the running time, how do we make it flow – all of that kind of stuff. You have to make it the best you possibly can until the last second that you have. For me, I think this comes down to—especially as a woman artist—I’m not going to get very many shots like this. I’m going to work to the very last moment.

LYNN NOTTAGE: I feel the same way. It’s some real tweaking, but a couple of bold shifts, rearranging of scenes, which felt a little scary, but I felt like I have to do it, because it always bothered me a little bit, and we didn’t have time to do it before. And now, this is the opportunity.

We want to squeeze some time out, and at some point, I realized I’m not going to be able to squeeze enough time out, and I just have to ask the audience to be patient. Everything can’t happen at a break-neck pace. I feel like audiences have become so impatient and restless, and you think of plays in the past in which people sat and they listened, and there were moments in which it was slow, but the slow moments were necessary to help elucidate a character and to create some of the suspense that then would pay off in the end. And so part of this process has been forgiving myself and saying, “It’s okay for this moment to take the time that it needs to take.”

PAULA VOGEL: Here’s the good news for me, and I don’t know if you’re going to agree with this, but being this age when I get the Broadway opportunity—after all of those years, I know how to get myself out of the way and listen very hard to the play. And I feel like that’s what you’re doing. Listening.

LYNN NOTTAGE: I agree with you and feel the same thing. It’s the little nagging things, which, you hear. It’s like, ugh, you know, that transition isn’t quite as smooth as I’d like, or I know that that word was always a placeholder until I found the right word, but it’s still there, because I still haven’t found the right word. Now, I’m really pressing myself to try at this moment to find the right word rather than being a little lazy, which sometimes I have been.

PAULA VOGEL: Well, I do that and I use the same word. I’ve said to people, “This is a placeholder. I’m going to come back to it.”

LYNN NOTTAGE: And sometimes you rush into production, and you don’t have time to get back to those little things because you have two weeks of rehearsal, or you have other concerns, you know.

PAULA VOGEL: That’s right. Yeah, exactly. Yeah.

TARI STRATTON: Do you have any last thoughts you’d like to share?

LYNN NOTTAGE: For me, it’s just always an honor and a delight to sit in a room and have this much time with Paula Vogel. I think over the years, because we’ve both been in such different spaces, we haven’t had the luxury to have this kind of conversation. So I just – I profoundly appreciate it, and I really look forward to sort of sharing this journey on Broadway with you.

PAULA VOGEL: I feel the same way and just want to say, because, you know, life flies by quickly, but I do want to say I love you, and I love your work. And your work makes me a believer every time I encounter it.

LYNN NOTTAGE: Well, you created this believer.

PAULA VOGEL: [Laughs]

LYNN NOTTAGE: But it’s true. I mean, Paula Vogel at one of the most important moments in my life—at that crossroads when you’re deciding who you’re going to be as an adult—pushed me in a direction. She was the first woman who I encountered who was writing plays and said, “You can do this.” And those words were so important to me at an age when I didn’t think that I could do it. To have someone say, “You can do this.” That’s everything.

PAULA VOGEL: Yeah. Well, you didn’t hear me scream when you won the Pulitzer. But you’re going to hear me scream on opening night. It gives me so much happiness.

LYNN NOTTAGE: Well, thank you.

TARI STRATTON: This was an honor for me, too, just to sit in the room and listen to you two. Thank you so much.

[Either Vogel was confused about the order of the out-of-town productions of Indecent, or she was referring to something else, like a workshop or developmental readings in La Jolla before Yale’s staging.  The record of the two companies’ formal productions seems indisputable.

[Tari Stratton is the Director of Education & Outreach at the Dramatists Guild of America.]

The Red Letter Plays: 'In the Blood'

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Suzan-Lori Parks’s Residency One tenure has extended from its start in the 2016-17 season at the Signature Theatre Company (The Death of the Last Black Man in the Whole Entire World, reported on 1 December 2016, and Venus, 7 Jun 2017) into the company’s 2017-18 season, which just got underway.  Parks’s final entry in her residency (she will be followed by Stephen Adly Guirgis, whose first Signature production will be Jesus Hopped the 'A' Train, which I’m booked to see on 27 October with a report to follow) is comprised of two plays drawn from the same source material, though they were composed separately and are vastly different in nearly all respects. 

Under the umbrella title of “The Red Letter Plays,” STC’s presenting In the Blood and Fucking A, both inspired by Nathaniel Hawthorne’s 1850 novel, The Scarlet Letter.  (If you’ve never read The Scarlet Letter, which isn’t necessary to respond to Parks’s riffs, I’ll let you look it up on your own.  For now, it’ll suffice to say that in the novel, set in Puritan Boston in the 1640s, Hester Prynne, married to a man believed lost at sea, has a daughter whose father she refuses to name.  She’s cast out of the community and forced to wear a red letter A for “Adulteress” embroidered on the bodice of her dress.)  Both plays, which have never been produced together before, have as their lead character a woman named Hester who lives on the margins of society.  (This is also the first time that the Signature Theatre Company has presented two plays by the same writer simultaneously.)  Together, In the Blood (not to be confused with the 2014 action-adventure film of that title from Anchor Bay Films) and Fucking A speak about motherhood, fatherhood, and family; class, the injustice of the social system, and the struggle to survive against a stacked deck.  Both plays, too, are modern-day tragedies that depict a devastating story and end with a wrenching and disturbing final action.

I’ve seen a number of Parks plays now, and though both of these two are quite different from what I’ve become accustomed to (and, as I’ll remark in my next report, Fucking A is even more distinctive), there are still clear marks of her dramaturgy evident here, especially her use of language which, as always, is unique, startling, and exciting.   In addition, I was astonished at the breadth and depth of the playwright’s imagination, as I have been at every Parks play I’ve seen.  If the truth be told, I can’t begin to understand how this artist conceives of the ideas she uses to make her plays.

The STC production of In the Blood, directed by Sarah Benson (Branden Jacobs-Jenkins’s OBIE-winning An Octoroon at the Soho Repertory Theatre in 2014 and the Theatre for a New Audience in 2015), began previews in the Alice Griffin Jewel Box Theatre, the small proscenium house at the company’s Pershing Square Signature Center, on 29 August 2017 and opened on 17 September; the revival will close on 15 October (after a week’s extension from 8 October) and my friend Kirk Woodward and I saw it at the 7:30 performance on 19 September.  The play, a finalist for the 2000 Pulitzer Prize for Drama, premièred under the direction of David Esbjornson at the Joseph Papp Public Theater on 22 November 1999 (with Charlayne Woodard as Hester) and was subsequently presented at the Edison Theater in Los Angeles in July 2003 and the Schaeberle Studio Theatre at New York City’s Pace University in the fall of 2004.  Both plays are published in The Red Letter Plays from the Theatre Communications Group (2001):

Parks explains in a program note that the birth of the Red Letter Plays came around 1997 when she was canoeing with a friend, and they were singing songs and making conversation.  Parks remembers saying, “I’m going to write a riff on The Scarlet Letter and I’m going to call it Fucking A!”  She thought it was a funny idea—but she’d never read Hawthorne’s novel.  So the playwright read the book and began writing.  She wrote a draft of a play about Hester and when she finished, she realized that it wasn’t working.  She wrote several more drafts, “trying to find the story.” 

Parks described the riff she was trying to do on Scarlet Letter as “a contrafact, if you know jazz.  You take the chords [of an already-existing composition] and you write your own melody.”  Still, it “wasn’t coming together.”  She wrote more drafts.  She sat at her computer and deleted everything but the title, Fucking A.  Then she says she “heard this voice saying, ‘I’ll tell you the story of your play.’”  

The voice continued: “‘A woman with five children by five different lovers, that’s your play, and the children and the adults in the play are played by the same adult actors.’  And I was like, ‘that doesn’t sound like Fucking A.’  And the voice, a woman’s, was like, ‘No, it’s not.  It’s called In the Blood.’”

After that, Parks recounts, she found it very easy to write Fucking A.  

It was as if they were twins in the womb of my consciousness, twins in my mind.  And one couldn’t get out because they were entangled together.  So when In the Blood came out easily, then Fucking A was very easy to write.  They’re sisters, these two plays.  Both asking that question that I seem to keep asking in my work: “Who are you to me?”  And out of that questioning, hopefully, will come an understanding.

(There is a brief biographical profile of Parks in my report on The Death of the Last Black Man, as well as a discussion of the importance of jazz to her work.)

The play’s performed at Signature as a two-hour one-act of nine scenes (plus a Prologue), though In the Blood’s published text indicates an intermission after Scene 4.  The unmarried Hester, La Negrita (Saycon Sengbloh), has five children of varying races—Jabber (Michael Braun), Hester’s oldest son, aged 13; Bully (Jocelyn Bioh), her oldest daughter, 12; Trouble (Frank Wood), her middle son, 10; Beauty (Ana Reeder), her youngest daughter, 7; and Baby (Russell G. Jones), her youngest son, 2—each from a different father, none of whom acknowledges his relationship with Hester, much less his paternity of any of Hester’s children.  

The destitute family of six make their home under a bridge, where Jabber tries to teach his mother to read and write as she goes hungry so that her children can eat.  Hester’s illiterate—she gets Jabber to read things for her, including the pejorative graffiti scrawled on the bridge abutment—and so far, she’s mastered the letter A, which she chalks shakily on the same bridge structure—an unmistakable allusion to Hester Prynne and Hawthorne’s Scarlet Letter.  Her friend Amiga Gringa (Reeder), a poor white neighbor who visits the family often, offers useless help; Amiga tells Hester her “first love,” Chilli (Braun), Jabber’s father, is back in town and is looking for her.  Amiga, a kind of street hustler who’ll do anything to get “a leg up,” suggest, too, that one of the fathers of Hester’s children might offer her some help.  As the children come home, they disappear under the set floor (between the floor of the set and the stage proper), which represents the shelter of their home, and while Amiga and Hester are talking, the Doctor (Wood), a road-side physician to the street people, passes through wearing his self-advertising sandwich board.  

Others who are part of Hester’s world of the streets are the Welfare Lady (Bioh), a representative of the state who’s married with children and living a prosperous, comfortable life, and Reverend D. (Jones), a neighborhood street preacher (and former alcoholic street-dweller himself) who’s on the verge of having his own church.  Reverend D. (a reference to the character ReverendArthur Dimmesdale, Hester Prynne’s lover in The Scarlet Letter) is two-year-old Baby’s father, though he’s never acknowledged it, and we learn as each member of Hester’s little community has a scene with her and a “Confession” (which Ben Brantley of the New York Times aptly called “monologues of self-justification”) that they’ve all engaged in some kind of sexual relationship with her: the Doctor, Amiga Gringa, and the Welfare Lady, who, with her husband, had a one-time three-way with Hester. 

(Hester’s designation, La Negrita, is a polysemous locution.  It literally means ‘little black girl’ and can be no more than descriptive.  Apparently, it’s usually applied as a term of affection or endearment among Latin Americans, depending somewhat on nationality, but it can be derogative in some contexts.  The word negrita also has a second meaning of ‘bold,’ in reference to typeface, and that sense of bravery or strength carries over as well.  [Obviously from this characterization, Hester’s played by an African-American actress; other characters need not be any particular race or ethnicity except Welfare, who’s also a black woman, and Amiga Gringa, who’s Caucasian.]  The actors playing the children are all adults.  Parks calls for these five actors each to portray two characters—Hester is the only character who’s not double-cast—one child and one adult.  They also make up the chorus who appear at the beginning and end of the play to torment Hester.

(During the performance, I began thinking that each of Hester’s children are played by the same actors who play their fathers—with Bully played by Bioh, who’s also Welfare, whose husband is presumably Bully’s father.  We know from the text about Chilli/Jabber and the Reverend D./Baby.  But then, who’s Beauty’s father?  She’s played by Reeder, who portrays Amiga Gringa—who had a fling with Hester, too, but couldn’t have sired a child.  Of course, I could just be wrong—or is this something we’re just not supposed catch?  I kind of like the symmetry—except that it may just be imaginary.  The 5/5 cast of characters is certainly an issue of practical playwriting; but the assignment of the doubling, if it falls the way I thought—with whatever explanation arises for Beauty/Amiga Gringa—could be thematically significant, at least subliminally.  [The published script and the on-line casting breakdown in Back Stage specify this pairing, but have nothing more to say on the matter of paternity.])

Amiga’s news about Chilli (the name refers to Roger Chillingworth, the name Hester Prynne’s husband takes when he, like Chilli—who’s also taken a new name—reappears) seems to promise help, and when he arrives, he plays their song (“The Looking Song,” written by Parks) on a tape recorder and offers her marriage.  But when Hester’s four other children start coming home, he quickly withdraws the proposal and abandons her once again.  Indeed, everyone who purports to offer Hester help is really just betraying her and using her for their own gratification and selfish needs: Amiga, who’s essentially been stealing from her all along anyway, suggests Hester perform a sex show she’ll call Chocolate and Vanilla with her; Welfare has a job for Hester—sewing piecework—and suggests that Hester have a hysterectomy—a “spay,” Welfare calls it, like for a stray dog—and threatens to have her children taken away so she’ll “never see them again”; the Doctor also wants to remove Hester’s “womanly parts” (his eye chart—which Hester can’t read—spells out “SPAY”) and examines her like a mechanic checking under a car, sliding between her legs and beneath her dress on a dolly.  Finally, Reverend D. refuses to take any responsibility for Hester or Baby, stringing her along with empty promises and finally telling her not to come around any more. 

At the beginning of the play, vandals had graffiti’d “SLUT” on the supports of the bridge, but Jabber had told his mother he couldn’t read the words.  At the end of the play, Jabber admits he had refused to read the word for her because “It was a bad word”—the word that for Hester, La Negrita is what “Adulteress” is for Hester Prynne: a label of outsiderness.  Once having said the word, however, Jabber keeps repeating it until Hester strikes out in a rage and beats her son to death.  In the blood of her son, she scrawls the letter A on the ground before the bars of a prison cell come down and enclose her.  The voices of the community chorus show no sympathy for Hester, concluding the brutal drama with no hint of mercy. 

In the Blood, the first of the two Red Letter Plays, is considered to be the demarcation between Parks’s thoroughly poeticized and anti-realistic scripts like The Death of the Last Black Man (1990) and Venus(1996) and a move toward Realism, or at least a sort of Brechtian Realism.  The play still has many distancing characteristics, including choral scenes, the spoken-aria-like Confessions, poetic use of language, scene labels (for the Confessions), music and song, and others—not the least of which is the casting of adult actors to play little children.  As you’ve seen, except for Hester and Chilli, none of the characters has an actual name; Reverend D. comes closest, but the rest only have descriptive labels.  In fact, three of them, the Doctor, Welfare, and Reverend D. are clearly representatives of the societal structures that neglect and oppress Hester and those like her: the medical establishment, the state, and religion.  Not even Hester’s children have real names; they’re almost allegorical. 

In addition, Louisa Thompson’s scenic design is in line with the playwright’s description of the setting as “spare,  to reflect the poverty of the world of the play.”  It’s only vaguely realistic, suggesting an actual bridge abutment without reproducing one.  Aside from this suggestion, Thompson’s set is more an environment for the actors to work in than a visual image to orient the audience.  One naturalistic touch is the big, yellow chute that brings garbage and construction debris down from above at intervals—some of which refuse become the children’s playthings.  The floor of the set, constructed above the stage floor, is severely raked and the rear “wall” is sloped like a giant slide—down which the children slide from a catwalk above, representing the street level.  That slope is a metaphor for the plight of Hester and her family, though: the children can slide down it, but there’s no way to climb up the wall (as Sengbloh observes in an interview); it’s absolutely Sisyphean—like Hester’s life.

This calls  for some non-naturalistic physical performance, directed by Elizabeth Streb.  (Other physical performance elements were in the charge of choreographer Annie-B Parson and fight director J. David Brimmer.)  The stark lighting design of Yi Zhao and the sound designer of Matt Tierney blends with this scheme as well, with moody and slightly noirish effect.

Hester has been rejected by the system with no possibility for redemption because she’s poor, black, and homeless.  Her fate is in her blood, society had concluded.  But beyond race and even social status, by connecting each child to a father and painting that father (or his surrogate, as in the case of Welfare) in defining colors, Parks asks what is “in the blood”?  What is innate and what is imposed by societal forces (that is, prejudices and assumptions)?  Because Parks has universalized the saga by drawing on a classic piece of literature, setting the play “Here” and “Now,” giving most of the characters descriptions and labels rather than names, and casting them from all races and genders, the message is that this fate applies to all in Hester’s situation not just one person called Hester, La Negrita.  In the Blood is a class-action indictment.

As Hester, Saycon Sengbloh manages to make a woman who doesn’t seem to be able to control her own life, much less her destiny, sympathetic, even down to the awful act she perpetrates in the end.  Sengbloh exhibits a certain resilience in the face of her destitution, but her Hester believes the lies she tells herself.  She’s almost Candide, but with a dash more cynicism: the world she inhabits isn’t the best of all possible worlds, but she’s doing the best she possibly can in it.  Neither Sengbloh nor Parks condescends to Hester: she’s no saint or pitiable, misunderstood soul.  She’s a survivor who’ll do (and does) unapologetically whatever’s necessary to keep herself and her children going—and that’s what the actress plays..

The five members of the ensemble are all excellent, making distinct personalities for both their adult and child characters, each one a different individual.  The adults are already cold and selfish, each in his or her own way, and the children are beginning to show the signs of where they could be going, as Bioh’s 12-year-old Bully sleeps with her hands clenched into little fists and the 10-year-old Trouble of Wood has stolen a cop’s truncheon (with which his mother later beats Jabber to death).  But these actors really play three roles since they’re also the Greek chorus that represents the community that judges Hester and finds her unworthy.  These five are the five-fingered hand that Hester sees blocking out the sun, the dark shadow she says is the hand of fate—Hester’s fate.

On the basis of 23 published reviews, Show-Score calculated an average rating of 79 for Signature’s In the Blood.  The tally of positive notices was 91%, with the highest scores two 90’s (including Broadway World) and eight 85’s (among them, the New York Times and New York magazine/Vulture), 5% mixed reviews, and 4% negative, represented by a single notice with a score of 40 (scribicide).  My review survey will include 16 notices.  (A number of reviewers covered both play in one notice, as if the Red Letter Plays were being presented as a two-play rep.  This makes it hard to summarize those reviews as they pertain specifically to each play—but I’ll give it a try.)

In the U.S. edition of the Financial Times, Max McGuinness described Parks’s play as “as bleak and unredeeming as Hawthorne’s novel” but added that its “bursts of theatrical energy ensure that In the Blood’s social critique never feels heavy-handed.”  In the Blood “remains topical” and “never flirts with sentimentality.”  Sengbloh, said McGuinness, plays Hester “with consummate understatement” and “the hypocritical bromides of evangelical Christianity prove a rich source of satire thanks to Russell G. Jones’s pompous yet insecure” Reverend D.  Director Benson, the FT reviewer declared, “creates a winningly anarchic atmosphere full of offbeat comic touches.”

Barbara Schuler of Long Island’s Newsdaystated in her “Bottom Line” that “Parks delivers powerful riffs on ‘The Scarlet Letter.’”  Schuler’s review was an omnibus notice covering both Red Letter Plays, so her assessment of In the Blood consisted of the judgment that Hester is “played with a driving force by” Sengbloh and the description that a “better life seems momentarily within her grasp, and when that hope is dashed, there’s unspeakable tragedy.”  Of both plays, which she labels “powerful pieces,” the Newsday review-writer observed that “they’re about mothers, and the choices—sometimes excruciatingly terrible choices—they must make to protect their children from all that life throws at them.  Any mother will relate.” 

Matt Windman wrote in am New Yorkthat both In the Blood and Fucking A“are packed with ominous tones, intense emotions, freewheeling theatricality, social criticism and an inevitable sense of tragedy.”  In the Blood“is the more serious and sensitive of the two plays,” however. “In spite of some slow patches,” caviled Windman, naming the Confessions specifically, Benson’s staging “has a scorching brutality, which grows in intensity as the play heads to its violent climax.”  Both Signature productions, the amNY reviewer asserted, are “outstanding staging[s] of a bold, difficult and provocative work.  When viewed together, ‘The Red Letter Plays’ proves to be one of the most interesting and rewarding theater events of the fall.”

In the Times, Brantley declared, “Tragedy stalks Hester La Negrita . . . as relentlessly as it does the doomed queens of Euripides and Racine.”  Calling the play a “genre-mutating” drama, Brantley labeled the Signature mounting a “first-rate revival” staged “with finely measured restraint and a dangerously relaxing sense of humor” with Hester enacted with “exquisitely clouded radiance” by Sengbloh.  The Timesman asserted that “this enduringly fresh work” plays “craftily . . . with theatrical traditions and the expectations that come with them.”  The performances are “both subtly stylized and naturalistic enough for us to identify the characters as people we know,” said Brantley, and though it “may sound like agitprop,” the director “reins in the hectoring and melodrama.”  (The Timesreviewer had one complaint: he doubted that “the sexual element in two of the monologues is either necessary or convincing.”) 

Hilton Als of the New Yorker, characterizing the two plays as “masterpieces of the form,” asserted that Parks “shows how pain wears on [both Hesters], but also how they outwit life—which is to say a life that is dominated by male-generated puritanism.”  Als observed that he didn’t see the original New York productions of these plays, but he had read them and “ was amazed . . . by Parks’s gift for theatrical synthesis” in the way she melds her diverse influences and makes the combination her own.  (Als names Adrienne Kennedy, Ntozake Shange, Samuel Beckett, and William Shakespeare.)  He posited, however:

There’s a great gulf in the mind between reading a play and seeing it, and I wonder if the disappointment I felt at both shows had to do with how I’d first imagined these essential works—and how far short of that these productions fell.  Perhaps the greatness of Parks’s language shut the directors out, before they even got started.  There isn’t a lot of air in her scripts, and I can see how an actor could feel cowed by them. 

The New Yorker reviewer found that “Parks’s complicated view of motherhood—is it fulfillment or destruction, biology or destiny, liberation or prison, or all these things?—isn’t played out enough.” 

For Vulture/New York magazine, Sara Holdren dubbed the Signature revival of In the Blooda “powerful production” and declared that “we never forget that we are grappling with the particular horrors of the here and now, facing down the specific breed of resentment and contempt this society reserves for women of color.”  In the play, and its companion piece (which I’ll cover next week), Holdren asserted that “Parks rages incisively, articulately, and sometimes even humorously against the capitalist machine that grinds these women down.”  Director Benson and the “skillful design team have brought the harsh texture and soundscape” of the city streets onto the stage as the “intelligent and versatile actors are by turns exuberant, touching, and even a little menacing.”  Sengbloh’s performance is “both innocent and frightening—and finally, devastating” as she “brings a cheerful, loving determination to Hester that makes . . . her story all the more heart-wrenching.”  The plays “may be almost 20 years old,” observed the woman from New York, “but make no mistake, the productions currently playing at Signature are proof that these stories belong to our world, right now, today.”  She warned, “They’re not easy to watch, but they’re vital, scrappy, angry, witty, articulate.”  Holdren acknowledged, however: “If this sounds grim, trust me, there’s humor here as well. . . .  Parks is canny—she knows that laughter opens up the ribs so that later you can slip the knife in.” 

In the Blood“seizes you from the get-go,” wrote Raven Snook in Time Out New York, with “a simmering Saycon Sengbloh.”  The play, Snook observed, is “even more relevant” today than it was in 1999, and “[i]ts urgency is heightened by director Sarah Benson’s relentless pace . . . and the ensemble cast’s unfettered performances.”  The TONY review-writer’s conclusion?  “Parks’s scathing indictment of how society treats impoverished women gets your pulse pumping even as it breaks your heart.”  In Variety, Marilyn Stasio reported that Sengbloh “gives a remarkable performance as Hester.” 

Elyse Sommer dubbed the Red Letter Plays “terrific productions” with Hester “played with great passion” by Sengbloh.  Labeling the play “very raw,” Sommer cautioned, “While In the Blood has its comic moments, what it’s definitely not about is light entertainment.”  The CU reviewer added that In the Blood is “an unremittingly dark and hopeless tale and yet, there's something poetically gut-wrenching” in its telling.  Sommer concluded that “while Hester’s story remains downbeat,” In the Blood“is a stirring, highly recommended theatrical experience.”  On Talkin’ Broadway, Howard Miller called Signature’s In the Blood“stunning” and reported that it “grabs you by the throat from the moment it begins and does not let up.”  The play, “brilliantly helmed” by Benson, “hits all of the marks and absolutely makes the case for why the Pulitzer Prize-winning Parks is considered to be one of our great contemporary playwrights.” 

Brian Scott Lipton of Theater Pizzazz labeled Benson’s In the Blood at STC “first-rate” with an “extraordinary” Sengbloh who “never shies away from the play’s most difficult moments.”  On scribicide, Aaron Botwick (in the lowest-rated review on Show-Score) begrudged that the production “looks great,” with its “exquisite set,” but “the emotional wallop in the text never materializes onstage.”  Botwick pointed out that “Parks is working in the tradition of Brecht, which has a tendency toward flat execution.”  The scribicide review-writer feels “that eliciting empathy from the audience highlights and focuses metatheatrical alienation rather than distracting from it: cold derives its meaning from heat, distance from closeness.”  He asserted that “we only see Hester from very far away, we only hear her in monotone.  When the curtain falls, she is covered in the blood of her favorite child.  I felt nothing,” he complained.

Michael Dale, noting that In the Bloodis “more sensitive” than its sister play, pronounced in Broadway World that it “receives a solid remounting” at STC.  In the Blood“takes on the style of Greek tragedy,” reported Dale, “though, especially in director Sarah Benson’s production, reality is raised to near-absurdist proportions.”  Sengbloh’s performance is “heart-tugging,” and the BWW reviewer asserted, “With America's current leaders looking to severely limit the government assistance made available to people like Hester, IN THE BLOOD has sadly lost none of it's relevance.”  Zachary Stewart of TheaterManiadubbed the production a ”searing revival” under the “steady direction” of Benson, guiding an “excellent” cast.  Sengbloh plays Hester “with a steely determination that immediately makes us root for her.”  In the end, Stewart remarked, “You may find In the Blood dystopian, but is it really so far off?”

On TheaterScene.net, Joel Benjamin proclaimed that, no matter how you feel about Parks’s  work, the Red Letter Plays “certainly deserve attention.” Benjamin, however, found himself “conflicted about these plays.”  Parks, he acknowledged:

is brilliant at generating fire with the source of the heat difficult to pinpoint.  It’s her talent to write dramas which sizzle, constructed in her strange vernacular, yet somehow leave too many questions unanswered, the better to prove her one-sided stories.

In both the Red Letter Plays, Benjamin complained, Parks avoids “revealing or analyzing the two Hesters’ inner lives which is Parks’ major weakness as a playwright.”  Though he found In the Blood’s Hester “played heroically and passionately” by Sengbloh, The TheaterScenereview-writer had qualms.  “Colorful language?” he asked. “Yes.  Memorable characters?  Check.  Motivation?  Not so much.”  Nevertheless, Benjamin concluded, Benson “turns In the Blood into a chamber opera” and watching Sengbloh “resourcefully taking every blow and not fall apart is excitingly satisfying.”  Stanford Friedman, dubbing the play a “captivating revival” on New York Theater Guide, found “moments of playfulness that feel like 1960’s improvisational theater, sexually frank monologues that would be at home in the 1980s, a clear feminist political agenda . . . and, conversely, a touch of musical comedy.”  And, Friedman added, “There is also a healthy dose of absurdity.”  He called Hester “a slowly ticking time bomb,” played by Sengbloh in a “finely measured performance.” 

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