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“Light The Lights: A Focus On Lighting Design,” Article 3

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[The July/August 2018 issue of the Theatre Communications Group’s American Theatre (vol. 35, no. 6) contained three special articles spotlighting (if you will) lighting design in the theater.  On AT’s on-line site (https://www.americantheatre.org/category/special-section/light-the-lights-a-focus-on-lighting-design/), the forum was expanded to include five additional articles.  As part of my on-going interest in posting articles about theater professions and arts that many spectators (and even some pros) don’t know much about, I’ve collected the eight AT articles, covering diverse aspects of the art of lighting design, which I’ll post on Rick On Theater over the next few weeks.  Article three in AT’s “Light the Lights”  series,Jerald Raymond Pierce’s “Yes, Lighting Design Has A Diversity Problem,” is an examination of the lack of gender and ethnic diversity in the field of theatrical lighting design.]

Theatre is as much a visual as a verbal medium, and among the key perceptual guides not only to what we see but how we see it are theatrical lighting designers. Though it’s only been officially recognized as its own distinct profession since the 1940s, the manipulation of light and its properties has been an integral part of theatremaking since its beginning. This special issue looks at the latest developments in the craft and technology of illumination through the eyes of some of its leading practitioners.

YES, LIGHTING DESIGN HAS A DIVERSITY PROBLEM
by Jerald Raymond Pierce

Their instruments can evoke every color of the rainbow, but the designers are still overwhelmingly white and male.

It’s about time we shine a light on those shining the light. Theatre has a diversity problem and lighting design is not exempt. While American Theatre takes the time this summer to celebrate the great history and future of the field, it’s important to acknowledge where the field is now. And right now the field is incredibly white and incredibly male.

For one, it’s sobering to see how few women work in an industry that boasts such illustrious forebears as Jean Rosenthal and Tharon Musser. One of the starkest indicators was the 2017 HowlRound article from Porsche McGovern, which laid out, in painful detail, exactly what its headline suggests: “Who Designs and Directs in LORT Theatres by Gender.” The study, which looks at the 2012-13 through the 2015-16 seasons for League of Resident Theatres companies, shows that two-thirds of all LORT designers in that period were men who took almost three-quarters of all design jobs. Costume design is the only area where women held a majority of the design slots. In fact, costume design is the only area where women had more than 20 percent of the positions or made up more than 25 percent of the hiring pool.

Lighting design, meanwhile, clocked in with 16.1 percent of jobs going to women, with women making up 20.7 percent of the lighting work force (or 78 out of 377 lighting designers hired in four-season span).

After first seeing the statistics, lighting designer M.L. Geiger admitted that she felt angry. She never let it affect her work, but seeing the actual statistics laid out made her reconsider how she had been thinking about her industry.

“I denied for years that there was any real gender thing,” said Geiger, whose credits include Off-Broadway productions at Atlantic Theatre Company, Playwrights Horizons, and Primary Stages, as well as the Broadway production of The Constant Wife at Roundabout Theatre Company. She said she “just assumed it was somehow failing on my part, or luck. I thought there was something (going on) but I didn’t really think it was that bad.”

Studies like this solidified a feeling that Geiger remembers having as far back as the early 1990s. There had been a shift in a field largely founded by women to a practice dominated by men. Around 1991, Geiger turned to her Yale mentor and fellow designer, the Tony-winning Jennifer Tipton, and questioned if their field was changing or if it was more sexist than she previously thought.

“We kept feeling like there’s fewer and fewer women,” Geiger said. “I don’t get it. Then the League of Professional Theatre Women study, and then also Porsche McGovern’s LORT study—we’re like, well, we’re clearly not imagining it. We may have thought we were for a while.”

A study from the League of Professional Theatre Women released in February 2018 found that, between May 2010 and April 2017 in the 23 Off-Broadway theatres they analyzed, an overwhelming number of lighting design positions were given to men. The low point was during the 2011-12 season, when only eight percent of the positions were held by women. The high point was the most recent season, the 2016-17 season, which still only saw 21 percent of lighting positions go to women.

Broadway doesn’t fare any better. Between June 2017 and April 2018, according to Broadway by the Numbers, with data collected by Alexander Libby, Bella Sotomayor, Florian Bouju, and Serene Lim, only 19 percent of Broadway lighting designers were women.

“It’s pretty scary, the statistics,” said Kathy Perkins, a lighting designer whose work includes productions at St. Louis Black Rep, Arena Stage, Victory Gardens, and The Goodman. “It’s gotten a little better, but it’s still pretty bad given that about half of the MFA programs in lighting [comprise] women. Where are these women going? I know in my generation, there have been women who just completely left the field because they couldn’t find work.”
Geiger, seeing the difficulty she was going to have as a woman in this industry, went into teaching, since she needed another income. Now, as the head of the lighting design program at NYU Tisch School of the Arts, she’s making sure her students are prepared for what they may encounter.

“We’re also very direct about providing them other ways they can apply their [theatre] training,” Geiger said. “We’ve got people in architectural consulting, architectural design, television, theatre, events. So there are lots of ways they can apply what they know to something that pays. We’re trying to encourage them in all of those directions.”

Where have the women in lighting design gone? They’re doing whatever they can, said Lisa Rothe, co-president of the League of Professional Theatre Women. There’s a misconception that Rothe noted—a vicious circle that makes some observers think that because they see so few women working in lighting design, women must not be as good as their male counterparts.

“Well, that’s not true,” Rothe said. “They’re just not getting hired. They’re not being considered. If you’re a theatre and your community is interested in actually having a conversation about parity,  you have to begin to look outside of your small little realm of five or six people that you tend to work with all the time. People are like, ‘Oh, I just don’t know any female lighting designers. I don’t know any designers of color.’ Well, guess what? They’re out there. And they are out there in droves, and would be thrilled to have a conversation.”

That conversation can be hard to get started. Rothe, a director, recalled working with a female artistic director who was uncomfortable with Rothe bringing on a design team with no men.

“When I asked her why, she said she didn’t know,” Rothe said. “She couldn’t even articulate it, except to say that that was something that made her uncomfortable. So there’s unconscious biases there. I think that that’s changing, but certainly there were many all-male teams that were never an issue.”

The process of choosing these design teams, as Kelvin Dinkins Jr. explained, is a spectrum. At one end are companies that have a quota to assure that directors consider options beyond the usual suspects. This may mean that directors won’t get all of the choices they want (or think they want). At the other end of the spectrum are directors who may be a bit more open to suggestion, or who feel that their work is invigorated by diversity and new voices. Artistic directors may come with their own list of possibilities who they have worked with before and work with the director to match aesthetics.

But when it comes to the best way to introduce more diversity to theatrical design teams, it’s about theatres making the effort to find new talent, said Dinkins, who recently became the assistant dean and general manager at Yale School of Drama and Yale Rep.

“Some of the same designers are holding some of the majority of the contracts because everyone knows them,” Dinkins said. “I think it’s our imperative to start introducing our artistic leaders and directors to young designers who are women of all races and people of color. I think that is our imperative is to start doing a little bit of that matchmaking earlier on so we don’t become complacent in our selection process.”
It’s also the responsibility of those working with and within individual organizations to hold leadership accountable, Dinkins said. It’s up to the boards to look at the makeup of seasons, staffs, and casts. It’s up to directors who are hired from outside to come in and demand a more equitable way to work. It’s up to everyone to be thinking about equity and equality when they enter a theatre.

“My belief is that the next generation of folks who come through and start taking over these theatres in the next five to 10 years will come with that already in mind,” Dinkins said. “It will be such a part of how we function as a field and part of their own advocacy, that it will be a no-brainer. Their default will be to be more equitable and inclusive, thereby in the end providing diversity.”

Xavier Pierce (no relation to this reporter) admitted that sometimes it’s hard to know what went on behind the scenes of the decision whether or not to hire him on as a lighting designer. He can’t assume it’s about race or personality or anything else, but it’s hard to ignore in a country that has a history of systemic racism. Starting four or five years ago, however, Pierce did notice a push from artistic directors to see more people of color in the industry, and this led to him being more actively sought out. Early in his career, though, it was fellow people of color who encouraged the now-35-year-old designer.

“I wouldn’t ever be in the place where I’m working at right now without people of color who looked after me,” Pierce said. “That gave me a platform to actually do my art and put my work on. From that, I think other artistic directors of color, and other artistic directors who wanted to see people of color in the industry, saw the work that I was doing and started hiring me. But I think that came from the push of wanting to see more people that looked like me.”

Pierce said he feels like it’s his responsibility to be the same sort of advocate for other people of color. Finding mentors as a person of color in lighting design can still be difficult. Pierce said he could immediately think of only two African American lighting designers working at his level or higher: Kathy Perkins and three-time Tony Award nominee Allen Lee Hughes, who mentored Pierce.

“That’s 25 years between top light designers generationally in the industry,” Pierce said. “There’s not that disparity with white light designers. I think the 35-year-olds and the 25-, 27-year-olds suffer because of that gap. We don’t see a lot of people who look like us in the industry, so we don’t know what we can and what we can’t do, what to strive for or what not to strive for. I feel like that’s part of the reason why there’s not a lot of people of color, especially in the lighting design field.”

One value of these mentorships is preparing the younger generation for what they may experience when they enter the field. This includes teaching early career female designers and designers of color about the behavioral disparity they may experience. For Pierce, he knew there was a level of professionalism and a way he needed to carry himself to get where he is now.

“People were going to look at me based on the color of my skin,” Pierce said. “Not seeing a lot of people that looked like me in the industry, I had to carry myself in a way. I had to be better. I had to submit things on time. I had to be on point. I had to be always on. I had to look better than everybody else. I had to look like I belonged.”

Geiger echoed similar sentiments in her teaching to her students: She tells them they can’t yell at the crew, for instance. But it’s always better if everyone is nice to the crew, so she teaches that to all her students, not just the women. She recalled having a conversation with a white male lighting designer in his mid-40s who said that every once in a while he found it was okay to yell at his crew.

“I said, ‘You know I can’t yell at the crew, right?’” Geiger remembered. “Well, no,” he responded. Geiger continued, “I can’t yell at the crew or else I will never work there again, and Allen [Hughes] seconded my thought. It was clear that [this white male designer] hadn’t thought of it that way. So I will say there is still this prejudice that if you are sharp with people in the way that often white men are all the time, there is no way that can work for us.”

For many, conversations like this may be the only real solution to this obvious problem. Across the board, a conversation needs to be had. To encourage these discussions, Rothe and LPTW are rolling out #OneMoreConversation. The movement takes after the National Football League’s Rooney Rule, which requires teams hiring head coaches and senior operations positions to interview at least one minority before they make a hire.  “We have to just constantly be putting it at the forefront as a conversation, and figuring out what it is that we can do to try to change it and up the numbers,” Rothe said.

For his part Dinkins bristled at the thought of a Rooney Rule-like procedure at theatres. Though most of his displeasure with the rule comes from the systemic issues within the NFL itself, he does see a similar issue within the power structure of theatres. His hope, he said, is that in addition to implementing something like a Rooney Rule, theatres will also address the internal power dynamics that lead to having issues of diversity on design teams in the first place.

“It will change the optics,” Dinkins said of the Rooney Rule concept. “But those folks (hired) are under an immense amount of pressure. It’s not equitable. I think the Rooney Rule leads to diversity. It doesn’t lead to intentional changes of best practices. It doesn’t lead to equity. It is a stopgap.”

For Dinkins the hope is that as younger generations receive Equity, Diversity, and Inclusion (EDI) Training, they take that training with them to new theatres.

“My hope is that they find folks that are like-minded out in the field and folks who haven’t done this work, and they start to push and interrogate the practices,” Dinkins said. “That they start to work with folks who are keeping an eye on EDI essentially, who are being proactive about doing diverse new and exciting work.”

Perkins also sees a light at the end of the tunnel. But in her mind, that will come with changes in who is doing the hiring at theatres, specifically a new crop of artistic directors.

“As you get in more people of color in these positions, that’s where you’re going to see the change,” Perkins said. “If we get in, not even necessarily younger people, but people who are more open to diverse people working in their theatres.”

Whether through mentorships, advocacy, hashtags, or studies, it’s crucial now to not lose the momentum behind this work. Rothe said she hopes the work of LPTW can keep this renewed interest in EDI from being a flash in the pan.

“When the last count came out, it got a lot of attention, and there was a change in the numbers,” Rothe said. “Then the following year, they went down again. It’s not going to just be paid attention to for one year. This is something that needs sustained attention.”

[Chicago-based writer Jerald Raymond Pierce is a former intern of American Theatremagazine.

[This American Theatre forum on lighting design and designers includes five more articles.  I hope readers will return on Friday, 2 November, for the next in the series, a profile of the Dean of American Lighting Designers, Tharon Musser, who worked on more than 150 Broadway productions and is considered one of the pioneers in the field of stage lighting.]


“Light The Lights: A Focus On Lighting Design,” Article 4

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[The July/August 2018 issue of the Theatre Communications Group’s American Theatre (vol. 35, no. 6) contained three special articles spotlighting (if you will) lighting design in the theater.  On AT’s on-line site (https://www.americantheatre.org/category/special-section/light-the-lights-a-focus-on-lighting-design/), the forum was expanded to include five additional articles.  As part of my on-going interest in posting articles about theater professions and arts that many spectators (and even some pros) don’t know much about, I’ve collected the eight AT articles, covering diverse aspects of the art of lighting design, which I’ll post on Rick On Theater over the next few weeks.  The fourth article in AT’s “Light the Lights”  series, the first in this collection to have appeared in print in American Theatre, Catherine McHugh’s “The Tough Old Broad Who Lit the Way,” is a profile of Tharon Musser, called the Dean of American Lighting Designers.]

Theatre is as much a visual as a verbal medium, and among the key perceptual guides not only to what we see but how we see it are theatrical lighting designers. Though it’s only been officially recognized as its own distinct profession since the 1940s, the manipulation of light and its properties has been an integral part of theatremaking since its beginning. This special issue looks at the latest developments in the craft and technology of illumination through the eyes of some of its leading practitioners.

THE TOUGH OLD BROAD WHO LIT THE WAY
by Catherine McHugh

Tharon Musser, whose career spanned four decades, spurred innovation in her field, but always in the service of a central concept.

Anyone inclined to study the evolution of theatre lighting design will likely come across the Lighting Archive’s website, whose homepage features a coffee-cup ring graphic to complement this prominent quote from Tharon Musser: “A light plot is not a light plot until it has coffee stains and cigarette burns on it.”

A Tony Award winner for the landmark shows FolliesA Chorus Line, and Dreamgirls, Musser is certainly considered one of the greatest—as well as the most prolific—lighting designers ever to work on Broadway. But she was also a pioneer in lighting control technology whose work paved the way for the dazzling effects that have become synonymous with productions on the Great White Way.

Lighting designer Beverly Emmons (a multiple Tony nominee for such productions as The Elephant ManPassion, and Jekyll & Hyde, among others) set up the Lighting Archive, as well as the Theatrical Lighting Database to provide access to hard-to-find original lighting documents.

“I chose Tharon’s quote to get people to recognize that this was all hand work,” Emmons says. “The problem with hand-drawn documents is that they look like the Dead Sea Scrolls to people nowadays.”

That may be understandable given that lighting designers, like most people in the world today, now rely on computers to do their jobs. Not only do computers run the automated lights that dominate most productions; designers also use software programs to draw and map out their light plots.

Interestingly, Musser never developed an affinity for using moving lights in her own designs, but she paved the way for their viability in theatres by introducing the LS8, a memory lighting board, on A Chorus Line in 1975. Until then every Broadway show used piano boards, which were groups of directly operated resistance dimmers that teams of electricians operated.

In his book, The Designs of Tharon Musser (published by USITT), Delbert Unruh recounts that Musser was able to convince the IATSE technicians who were opposed to using the memory board that it was necessary by running a demonstration that showed the cues she had written couldn’t be done quickly enough by hand. Though justifiably concerned about the loss of jobs, they respected Musser and were persuaded.

Widely expected to be a huge hit from its original opening at the Public Theater, A Chorus Line became a Broadway legend, with an amazing run of 6,137 performances. The show is still well remembered for Musser’s lighting, which lighting designer Natasha Katz recreated for the Broadway revival in 2006.

Tony-winning lighting designer Ken Billington (Chicago), who worked as Musser’s assistant from 1967-70, recalls that expense also played a factor in this seminal adjustment. “Tharon convinced the producers to pay for it,” he says. “The theatres then were all on direct current, not alternating current, and you can’t run automated lights on direct current.

“I put the second console on Broadway on Side by Side by Sondheim —using a console she had developed for the tours of A Chorus Line,” Billington continues. “Those two shows were the only ones on Broadway at the time that were automated, but within a year all new shows were on computerized boards. And we have not looked back since.”

A look back at Musser’s career before A Chorus Line shows that by the time she created that groundbreaking design, she had been consistently working on Broadway for almost 20 years.

Musser was born in Roanoke, Virginia in 1925, as Kathleen Welland. Orphaned at the age of two, she was adopted in 1929 by the Rev. George Musser and his wife, Hazel, who renamed her. She became interested in the theatre while in high school, though she did not enjoy performing onstage. She attended Berea College in Kentucky, and then went on to join the graduate technical design and lighting program at Yale Drama School, where she developed her interest in lighting design.

After Yale, she moved to New York and helped start up the experimental theatre Studio 7. She also began lighting dance at the 92nd Street Y, and then touring productions with choreographer Jose Limon. In 1956, she joined United Scenic Artists and earned her first Broadway credit: lighting the first U.S. production of Eugene O’Neill’s Long Day’s Journey Into Night.

The following year, 1957, Musser joined the American Shakespeare Festival in Stratford, Conn.; she lit shows there for 13 seasons. Musser spent a lot of her time there working Jean Rosenthal, well established as one of the very first lighting designers for theatrical productions, who counted West Side Story and Fiddler on the Roof among her credits.

From the end of the 1950s through the ’60s, Musser applied her creativity to the first series in what would become a very long list of notable Broadway productions. They included The Entertainer(starring Laurence Olivier), Once Upon a Mattress (starring Carol Burnett), Any WednesdayGolden BoyThe Lion in WinterMame, Edward Albee’s A Delicate Balance, Harold Pinter’s The Birthday Party, and Applause (starring Lauren Bacall).

In 1970, she created the lighting design for the groundbreaking Stephen Sondheim/James Goldman musical Follies. Directed by Harold Prince and Michael Bennett, the show won Musser her first Tony Award and a Drama Desk award.

During this decade, Musser also became playwright Neil Simon’s go-to lighting designer for his numerous Broadway plays, from The Sunshine Boys to Laughter on the 23rd Floor. Other high-profile productions followed, including A Little Night Music, Candide, and The WizSame Time Next YearTribute(starring Jack Lemmon), and Whose Life is it Anyway?, Mark Medoff’s Children of a Lesser God42nd Street, Tom Stoppard’s The Real Thing, and The Secret Garden.

While working on A Chorus Line, Musser became part of director Michael Bennett’s “dream team” of designers, which included set designer Robin Wagner and costume designer Theoni V. Aldredge. In 1978, they reunited to work on Ballroom, which was unsuccessful, but did inspire a young Howell Binkley (Hamilton, Jersey Boys, Come From Away), who was then just an aspiring lighting designer.

“When they were teching Ballroom at the Majestic Theatre, I just went in through the stage door and went up to the balcony to watch,” he says. “Nobody caught me, so I just stayed there. I learned so much from observing Tharon at work, which, without a question, influenced my own development as a lighting designer.

“She was always incorporating something new and innovative in her design process,” Binkley continues. “It wasn’t about having a gimmick—the technology she used always worked seamlessly in her designs. A lot of us will use something as a trick or to hide something, but her work was never about that. I have so much respect for what she brought to the theatre. I truly believe she’s the best lighting designer we have ever seen.”

The “dream team’s” follow-up to BallroomDreamgirls, proved the quartet had not lost its magic. For this smash musical about the rise of a Supremes-like girl group, Musser dazzled audiences by using an upstage wall of lighting units, which garnered praise for its cinematic wipes and fades—effects that helped secure her third Tony.

Of course, Musser didn’t do it all alone, and the list of her assistants who went on to notable lighting design careers of their own is quite long. It includes Marilyn Rennagel, who became Musser’s life partner and lived with her until Musser died from Alzheimer’s disease in April 2009.

Rennagel agrees with Binkley that Musser had no patience for gimmicks. “It’s a different kind of lighting nowadays, which is sometimes painful to see—there are so many lamps on every show,” she says. “But Tharon was an economist, and she was amazing. She knew what every single lamp did and what it could do and when to use it.

“She taught me that there needs to be a thread,” Rennagel continues. “You really need to think of a concept. Then you work everything around that concept. For instance, for A Chorus Line, the colors only came in when the actors were in a memory or in their minds. Otherwise it was just plain old real light. Something will happen to the audience and lodge in their brains and the show will make more sense.”

Musser also developed box booms to give her more control over the front light. “She usually didn’t like the look of a balcony rail, because that’s really straight into the performers’ eyes,” Rennagel says. “She was looking for something a little more sculpted—and that didn’t make a line on the back wall. You could maneuver it.”

Rennagel believes that even more than her talent and skill, Musser’s professional demeanor is what keeps her legacy going strong today. “She was a tough old broad but she got along with everybody,” she says. “And she knew when to push and when not to push. She was so politically savvy in dealing with people. And at the same time she firmly believed in collaboration. She wanted everybody’s ideas out there. She genuinely loved doing what she did and it showed in her relationships with people. She was an extraordinary woman.”

[Catherine McHugh is a writer and editor based in New York City.  She writes on diverse topics, including biography, history and culture, crime and scandal, nostalgia, and celebrity.

[American Theatre’sforum on the art of lighting design continues for four more articles.  Please come back on Monday, 5 November, for the next article, a profile of lighting designer Andrew Hungerford, who’s also the artistic director of Cincinnati’s Know Theatre.]

"Light The Lights: A Focus On Lighting Design," Article 6

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[The July/August 2018 issue of the Theatre Communications Group’s American Theatre (vol. 35, no. 6) contained three special articles spotlighting (if you will) lighting design in the theater.  On AT’s on-line site (https://www.americantheatre.org/category/special-section/light-the-lights-a-focus-on-lighting-design/), the forum was expanded to include five additional articles.  As part of my on-going interest in posting articles about theater professions and arts that many spectators (and even some pros) don’t know much about, I’ve collected the eight AT articles, covering diverse aspects of the art of lighting design, which I’ll post on Rick On Theater over the next few weeks.  The fourth article in AT’s “Light the Lights”  series, the first from the print edition of American Theatre, is “Andrew Hungerford: Art + Science” by Jackie Mulay,  about  the lighting designer who’s artistic director of Know Theatre in Cincinnati, Ohio.]

Theatre is as much a visual as a verbal medium, and among the key perceptual guides not only to what we see but how we see it are theatrical lighting designers. Though it’s only been officially recognized as its own distinct profession since the 1940s, the manipulation of light and its properties has been an integral part of theatremaking since its beginning. This special issue looks at the latest developments in the craft and technology of illumination through the eyes of some of its leading practitioners.

ANDREW HUNGERFORD: ART + SCIENCE
by Jackie Mulay

A tall, lanky man in his late 30s stands in front of a small but packed house. He rocks on his feet, practically dancing with anticipation, and flashes the audience a beaming smile. As he launches into the de rigueur “no cell phones, note the exits” pre-show monologue, he cracks jokes with the lighthearted familiarity of someone who has done this approximately 1,000 times before. This man is Andrew Hungerford, and he is the producing artistic director at Know Theatre of Cincinnati.

But Hungerford also wears a few other hats: He’s the director as well as the scenic and lighting designer of tonight’s show, the regional premiere of playwright Lauren Gunderson’s Ada & the Engine, a play about scientific pioneer Ada Byron Lovelace, who invented the first computer program, and her relationship with inventor Charles Babbage, the “father of computers.”

“I was lucky enough to have seen the demonstration of Babbage’s machine about 10 years ago, before I read this play,” Hungerford recalled a few days before opening, leaning back in his chair at the local coffee shop just around the corner from the Know. “Watching it work was one of the most beautiful things I’ve ever seen,” he said.

It’s not just the kind of show Hungerford is attracted to but one he may be uniquely suited to. (His theatre previously staged Gunderson’s Silent Sky, another show about forgotten women in scientific history.) An unlikely pairing of science and art has characterized Hungerford’s career in the theatre from the start, and may be the reason for his singular position as a lighting designer who runs a theatre.

His college résumé gives some clue as to his diverse interests: He holds a B.S. in astrophysics and a B.A. in theatre from Michigan State University, as well as an MFA in lighting design from the University of Cincinnati College-Conservatory of Music. One reason he’s not doing science today, in fact, is that it was in the university’s theatre department that he discovered the passion that would become his profession. At Michigan State, as part of an assistantship, Hungerford happened to shadow a professor who was assigned to the school’s scenic and lighting department. That was his first exposure to design.

His original plan, he explained, had been to go to grad school for physics and seek theatre design work on the side. But after doing another assistantship for an astrophysics professor, he saw the tedium of that line of work in the field, and his plans shifted dramatically.

“I spent more time working on shows than, say, my thermodynamics homework,” he recalled with a twinkle in his eye.

In 2001, Hungerford studied abroad in London, and there he saw Robert Lepage’s one-man show The Far Side of the Moon, performed in both English and French (“The French version is 15 minutes longer, which I find fascinating,” he interjected). The final scene of the show, he said, left him with an image and impression he will never forget: a scene featuring Lepage, a bed, two mirrors, and an orange that created the illusion that Lepage was sitting up in bed and the orange was floating. This moment, Hungerford said, changed the trajectory of his life.

“This is the thing that made me think, okay, I have to do theatre,” he says. “Visually inventive worlds are the center of my design aesthetic.”

After that fateful trip, Hungerford began assisting in scenic design. Then in his junior year he discovered lighting design, in what might literally be described as a lightbulb moment. “Lighting design awoke the science part of my brain,” he recalled.

Indeed lighting design fused Hungerford’s two academic interests in a perfect marriage of two subjects often thought to be wildly different from each other. “The depth of research of science combined with the artistry was so engaging and compelling,” he said. “So I ran with that and then designed as many shows as possible.”

At times Hungerford’s right-brain/left-brain intellect can seem intimidating. Local actor Maggie Lou Rader, who is also Know Theatre’s education director, described her boss’s intelligence as a vital asset. As an example, she offered an anecdote about starring as Henrietta Levitt in Gunderson’s Silent Sky, which told the story of the women at Harvard Observatory who manually mapped the stars and galaxies the male scientists observed. When she asked Hungerford why the play’s characters were “charting this and this and this,” and “why is that important?” he sat down and enthusiastically explained it all to her in detail. “I think I gathered enough to understand why Henrietta was brilliant, but that was the extent,” she said with a laugh.

You can see what she means: Hungerford’s eyes positively glow with enthusiasm when he describes the favorite gel colors he uses in his designs. But the way he speaks about those colors and their inspiration is so poetic, you almost wouldn’t believe he’s thinking about the science too. His current favorite color belongs to the LEE palette and is LEE 728, which is called Steel Green, which he described thus, “I love it because it’s the color of a summer sky in Michigan as a tornado approaches. It’s such a great, unexpected color, and it looks spectacular on scenery.”

Hungerford often uses paintings and photographs from the period in which the show he’s designing is set to find the color palettes for the show. Lately he’s taken a particular interest in blue-green and silver gels. “There’s something really painterly about it,” he describes. “Combining unexpected colors so you get unexpected undertones adds depth to the overall picture.”

Part of his design process includes analyzing the script to determine the actionable goals of the characters moment to moment, then designing a lighting plot that supports those goals. “For me, lighting design is about taking it all and translating it into the actual lighting systems,” he explained.

Hungerford got his professional start as a lighting designer in 2004 at the Children’s Theatre of Cincinnati, then was hired by the Know’s artistic director, Jason Bruffy, to be the theatre’s resident scenic and lighting designer in 2007. In 2010, he started another role as a set, lighting, and sometime sound designer at the Cincinnati Shakespeare Company.

Darnell Pierre Benjamin met Hungerford when the latter was the scenic designer for Know Theatre’s 2010 staging of Angels in America. But their professional working relationship extended through work at both the Know and Cincinnati Shakespeare Company.

“I saw him as a nerdy guy who was somehow able to have great social skills,” Benjamin recalled, smiling fondly. “Whenever we did chat, we always had great conversations. But our friendship flourished right as he became artistic director at the Know.”

That was in late 2012. The interview for the artistic director position took place in the local coffee shop around the corner from the theatre. It was a casual conversation with the Know’s then-artistic director, Eric Vosmeier, and it lasted around 15 minutes. It ended with a difficult choice for Hungerford, whose home is in L.A. with his wife, Elizabeth, a screenwriter.

“It was tough, because I am based in L.A., but I had invested five years of my life into the organization at the time,” Hungerford said. “Which seems like such a small amount of time looking back,” he added.

All of the previous artistic directors at the Know came from directing backgrounds, as do most artistic directors of most theatres. Hungerford brings with him a different way of looking at theatre. While he has taken on many other roles at the Know, his lighting design remains paramount to his vision. “There have only been two or three times in my career where someone has designed the lighting for a set I designed,” he said.

While it’s rare for a designer to run a theatre, Hungerford has found a way to incorporate his lighting background into his work on scenic design and his directing as well. There is no better example of Hungerford succeeding at this than with Ada & the Engine.

That play, he said, was his favorite show to design so far, in part because he had been thinking about it for such a long time. “I thought about what I wanted it to be, but it didn’t crystalize,” he explained. “Like, I had all of these amorphous thoughts. It was partly the struggle that made it so satisfying. It turned into something super-magical.”

Magical is a good word for the work produced at the Know, whose own website describes itself as “Cincinnati’s Theatrical Playground.” A pointedly experimental theatre, the Know hosts several programs outside of the regular mainstage season, including an annual Fringe Festival, which introduces new shows from independent artists over the course of 11 days, hosting more than 150 live performances from groups all over the country.

Reflecting on the Know programming outside the mainstage, Benjamin observed that the content seems to get stranger and stranger. “Andrew is seen as the leader of the weird stuff,” Benjamin said. “He is more than willing to give people a place to test things.”

A good example would be the show Calculus: The Musical, a musical comedy about a contemporary student named Ada who is visited by the historic Isaac Newton. After its 2007 Cincinnati Fringe performance, Calculus: The Musical became the only show in Fringe history to be granted an extended run due to audience demand. This year, Calculus: The Musical kicked off the Cincinnati Fringe Festival’s announcement party with a revival performance, proving that there is always a home for the offbeat at the Know.

One reason Hungerford ardently pursues producing and introducing the Cincinnati community to new works has to do with their content—and their design challenges. Benjamin recalled working with Hungerford on a show in which Benjamin was an actor and Hungerford was the lighting designer. “He asked me to stand in place for a while,” Benjamin said. “I’m not stupid—I’m a dark-skinned black man surrounded by pale white people. That is not easy to light.”

He asked Hungerford if that was the reason for the long lighting process, and the designer confirmed it with a wry smile. Benjamin found it “so refreshing” that the designer would make the effort to ensure everyone involved in the production receive the same level of attention to detail, something Benjamin hasn’t often encountered in his career, he said.

Hungerford’s sensitivity to diversity and inclusion onstage also suffuses the shows he selects as the Know’s artistic director. A crucial aspect of producing new plays is a bold commitment to telling diverse stories. “He’s very passionate about giving voices to marginalized groups,” Benjamin said.

As Hungerford put it, “We have such problems with representation on our stages that any opportunity we have to expand who is represented onstage in all aspects, the better. I want our plays to reflect the diversity of the world around us. This is the world we live in; let’s represent it.”

In addition to being a home for diversity, Alice Flanders, Know Theatre’s managing director, said she thinks of the theatre as “a breeding ground for young artists. One of Andrew’s favorite things is to host the opening or regional premieres of shows,” she added. As a member of the National New Play Network (NNPN), the Know has become quite familiar with staging new works and regional premieres.

Rader described working on the premiere of a show called Pulp, by Joseph Zettelmaier, which the Know hosted as part of the NNPN’s Rolling World Premiere program, which supports three or more theatres willing to produce a show during a 12-month period. As a part of the process, Zettelmaier came in to watch a run.

“To have the playwright in the room was so scary, and it was something that none of us had ever done before,” Rader explained. But because Hungerford made the effort to lighten the room and relieve the stress, it turned into one of the most fun rehearsal periods Rader’s had. Hungerford has a knack for stress relief, she said. “If it ever does get tense he’ll be the first to remind you that, ‘Eh, you know, it’s just a play.’”

“If we’re not having fun practicing our art in the room, why are we doing this?” Hungerford asked rhetorically. “If the cast had fun and had an enjoyable experience making the show, then the audience can see and feel it. It’s part of that infectious joy of the live experience.”

A sense of humor and cool under pressure is something those who’ve worked with Hungerford for a long time have noticed. Jeremy Dubin, company member and director of creative education at Cincinnati Shakespeare Company, described Hungerford as a “fount of positivity. I think he always tends to influence a room. He always brings kind of a lightness to it.”

My first encounter with Hungerford rang all these bells. I was invited to an off-site rehearsal for Ada & the Engine; I’d slipped in through the side door as he was offering direction to the cast. He stood, settled onto one of his lanky hips, one hand entangled in his scruffy brown hair, as he searched excitedly for the right words to capture his thoughts. When he finished, he jumped back into his chair and directed the cast to begin the scene again before grabbing his coffee mug.

This first introduction perfectly captured his sense of humor, his creative passion, and his love for science: On his coffee mug was Neil deGrasse Tyson and the words, “Y’all Mothafuckas Need Science.”

[Jackie Mulay is a theater critic and writer based in Cincinnati.

[There are three more articles in the American Theatre series on lighting design.  I hope readers will return on Thursday, 8 November, for the next post, a look at the latest technology in stage lighting, already in use across the U.S.]

"Light The Lights: A Focus On Lighting Design," Article 7

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[The July/August 2018 issue of the Theatre Communications Group’s American Theatre (vol. 35, no. 6) contained three special articles spotlighting (if you will) lighting design in the theater.  On AT’s on-line site (https://www.americantheatre.org/category/special-section/light-the-lights-a-focus-on-lighting-design/), the forum was expanded to include five additional articles.  As part of my on-going interest in posting articles about theater professions and arts that many spectators (and even some pros) don’t know much about, I’ve collected the eight AT articles, covering diverse aspects of the art of lighting design, which I’ll finish posting on Rick On Theater today and next week.  Post seven in the ATseries on the lighting arts, another print article edition of American Theatre, Jerald Raymond Pierce’s “Charge of the LED Brigade,” a look at the latest lighting technology for the stage.]

Theatre is as much a visual as a verbal medium, and among the key perceptual guides not only to what we see but how we see it are theatrical lighting designers. Though it’s only been officially recognized as its own distinct profession since the 1940s, the manipulation of light and its properties has been an integral part of theatremaking since its beginning. This special issue looks at the latest developments in the craft and technology of illumination through the eyes of some of its leading practitioners.

CHARGE OF THE LED BRIGADE
by Jerald Raymond Pierce

Tomorrow’s lighting technology is already here, though the changeover is not yet complete.

Theatre has come a long way from the days when “lighting” meant the ability to manipulate or work around the movement of the sun. Now theatres have extensive grids that allow designers to hang and focus tens and hundreds of lights to conjure everything from bright sunlight to a candlelit dinner, and all points in between.

Until fairly recently, if you walked into any given theatre that was setting up for tech, you’d often see a lighting designer up on a ladder on the stage, possibly with an assistant down below. They’d hang one, two, maybe a third instrument and focus all of them on the same area. One area, three lights, each with its own gel—specific colors selected to provide a warm or cool or specialized light, as the case may be.

Now you might see something a little different, as theatre is in the midst of a fundamental lighting change—one that will narrow those three instruments down to one, and make them at least partly remotely adjustable. The change has a bulky official name, Light Emitting Diode, but everyone knows it as LED.

“They’re great time-savers,” said lighting designer Kathy A. Perkins of the lighting technology that is sweeping the field. “Where I used to double-hang and triple-hang down and back light, I only do it with one light source. I’m hanging fewer lights, I’m having to focus fewer lights, and it gives me more time in tech.”

This shift will see most if not all of the traditional lighting instruments in theatres replaced with LED lights, which designers previously kept at arm’s length. About a decade ago, around 2007 and 2008, LED lights were just starting to hit stages around the world. In a 2010 interview, Tony Award-winning lighting designer Kevin Adams discussed his use of LEDs in Spring AwakeningNext to Normal, and American Idiot. At the time he used them primarily as a way to light background surfaces, he explained, and as lights to point at the audience. Specifically citing the color that LEDs were able to produce, Adams said that it was “a little bit tricky to get a variety of colors that look handsome on skin.”

That has begun to change. Around the time Adams was using LEDs mainly for supplementary lighting, Electronic Theatre Controls, Inc. (ETC) acquired the Selador product line from Selador co-founders Rob Gerlach and Novella Smith. This game-changing acquisition meant that LEDs, once possessed of a simple red/green/blue combination, could containing seven different colors, thus increasing the nuance available to designers.
Color is the key to LEDs’ appeal, as Michael Lincoln, a lighting designer and professor at Ohio University, explained, and it’s hard to understate how fundamental a change they’re making in the way lighting designers work. “We’ve never had a source before that instantly changes color, that you didn’t have to have some mechanical means of changing the color,” Lincoln marveled.

With incandescent instruments designers must place color gels in front of the light to change the color of the light onstage—the equivalent of draping a scarf over a lamp to set up lighting for a party. And to change the color, the gel either needs to be changed, or another light with a different gel has to be employed. But LEDs change colors digitally, both in the original red/blue/green models and the newer seven-colored instruments.

Lincoln, who has designed more than 300 productions on Broadway, Off-Broadway, and in regional theatre, raved about the “crazy amount of control” that designers have with LEDs. Previously Lincoln had to use what he called “scrollers” if he wanted one incandescent instrument to create different colors during the course of a show. These attachments for the front of lighting instruments allow designers to scroll among multiple different color gels, in a programmed sequence, usually changing over repeatedly throughout a performance.

The trick, and the difficulty, comes in those changeovers. Because scrollers aren’t instantaneous, Lincoln said, a lighting designer needs to carefully figure out when to take a light out so that the machine has time to scroll to the next color—not a terribly quick process sometimes—before the light comes back up. Poor timing, or just a short blackout, can result in the light coming up while odd colors scroll by onstage, like one part of a kaleidoscope that can’t quite keep up with the rest.

LEDs have changed that, effectively putting scrollers out of their misery, according to Lincoln. “We tried to get our (scrollers) fixed and they’re like, ‘Nope, we can’t, sorry, we can’t fix those anymore,’” Lincoln explained. “You can’t get the parts. So as they die, they’re just dead.”

The advantages of LEDs being able to change colors more or less instantaneously means that the conversation designers have around lighting and color is changing, Lincoln said. Those trained in a previous era, he pointed out, are used to discussing color based on Rosco gel labels. For instance, R68 is “sort of a medium blue.” But LED systems, which don’t require gel labels at all, present designers with a circle containing the entire spectrum of light.

“You just click on a place in that color spectrum and say, ‘Give me that color,’” Lincoln said. “You don’t even pay attention to the fact that it’s an old R68 or something like that—it’s just what color looks good onstage right now.”

Designers still go through their extensive planning process before they get into the theatre and start hanging and focusing, but LEDs and their numerous color options give designers more freedom throughout the whole process. Lighting designers always create a color palette that allows them to paint with light during the tech process. What LEDs do is give them the opportunity to expand and adjust that palette on the fly, without needing to climb a ladder to replace a no-longer-needed gel.

Despite the obvious benefits, designers have had their reservations about LEDs.

“A lot of us wouldn’t use LEDs because they had such a harsh quality of lighting,” said Perkins, who has worked regionally with theatres such as St. Louis Black Rep, the Goodman, and Steppenwolf. “You could definitely tell it from an incandescent.”

LEDs were first invented in 1962 by Nick Holonyak Jr. while he was working for General Electric. The first LEDs were only red and were used for indicator lights and calculator displays in the 1970s. Soon pale yellow, green, and blue diodes were invented, which quickly led to researchers producing a white light using a combination of red, green, and blue LEDs.

Holonyak wasn’t trying replace incandescent bulbs when he invented LEDs; he wasn’t even trying to create a light source. He was actually trying to make a laser. But as researchers continued to work on his LED discovery, LEDs became brighter and found more uses, thanks to the advantages they presented over incandescent lights. While incandescent bulbs lose 90 percent of their energy as heat, because they use electricity to heat the metal filament inside until it becomes hot, LEDs emit very little heat at all. LEDs also emit light in a specific direction, which reduces the need for elements that can trap light, like reflectors and diffusers, which could result in more than half of the light never leaving the fixture.

Since their invention, LEDs have been used in flashlights, kids’ light-up shoes, optical computer mice, car headlights, and televisions. In addition to being more energy-efficient, LED bulbs can have a lifespan of upwards of 25,000 hours, or more than 25 times longer than incandescent bulbs. Still, despite their advancements, the different science behind LED meant they had their own particular look which theatres weren’t initially eager to accept.

The big change Lincoln has seen over the last two or three years has been in how much more intricate LEDs have become. While LED lights used to emit a distinctive cold blue light, they’re now able to mimic color temperature anywhere from the harsh fluorescent of a hospital room to the warmth of a regular tungsten fixture, like any in-home light bulb.

“The technology, as it always does, advanced rapidly, and now they’re the most sophisticated conventional unit,” Lincoln said. “You can produce a light that I don’t think any lighting designer—if they didn’t know that it was an LED source, they couldn’t tell.”

Lincoln compared the shift to what he saw when the Source Four instrument came out. Conventional instruments before the Source Four used halogen bulbs and produced a warm tungsten light. Lincoln said he heard established designers vow they’d never use the Source Four because it didn’t look like the old units. Now, he points out, the Source Four is dominant in the theatre because it was simply the most sophisticated option.

Despite initial resistance, Lincoln suspects that the LED movement will eventually be widespread. So far, however, the cost of a complete switch-over remains prohibitive for many. As an example of the price difference, Lincoln estimated that, leaving aside bulk deals, a standard Source Four instrument can run a company around $300, while an LED Source Four can be in the neighborhood of $2,300.

Christ Conti, a product manager at Production Resource Group (PRG), sits on the supply end of these transactions. PRG supplies lighting equipment and support for theatre, television, film, concerts, and other major events. Conti sees the additional cost as an unintended consequence of designers so excited to upgrade that they haven’t sufficiently planned for the changeover. One problem is that “the infrastructure,” as Conti explained, “the cable and the power and data distribution infrastructure—to connect the front end, the control console, with the back end of the lights—is a significant increase over conventional tungsten lighting. That adds cost.”

While both LED and tungsten units have power cables, Conti continued, the tungsten power connects to a dimmer, while the LED just connects to a power distribution rack. For the tungsten fixtures, a control cable is simply run to the dimmer, which only needed to control the fixture’s intensity. But for LEDs, a data cable has to be run to each LED fixture. Then, for each LED fixture, there are multiple control channels needed to control the overall intensity, as well as the red LED, the white LED, the blue LED, the green LED, and combinations of the four to make the color the designer chooses. The sheer amount of physical data means that a more refined and capable lighting console is needed.

“Often,” Conti said, “that infrastructure cost gets lost or it gets forgotten about until you have to pay the piper on it.”

But it’s money well spent in the long run, Lincoln noted. LEDs are “really expensive, but then they are so much more efficient; they use about 10 percent of the power that an old fixture uses. Producing organizations have to get on board, or they’re left behind.”

And the increase in availability has started to lead some prices to come down, which should help smaller theatres to afford more. Conti said he’s seen high schools start to buy and use LED tape—thin strips of programmable LEDs that can be attached to set pieces for illumination. LED tape is an easy gateway to LEDs in general, because it’s low-cost and doesn’t require a lot of skill to pull off.

So far the cost of the best LED fixtures has meant that the shift has happened most rapidly where there’s money for it: on Broadway, where producers and rental companies have been willing to invest in the latest technology.

Broadway is also on the front lines of another big change for lighting designers: video projection. In some cases, LED has gotten into that act. On Spider-Man: Turn Off the Dark, a show on which PRG worked, LED video screens were used. These large panels can be used behind scenery as a cyc or backdrop, or can even be used as moveable legs, as they were in Spider-Man. Adding these massive video panels—in the case of Spider-Man, eight feet wide and 33 feet high—adds a new challenge for lighting designers, who have to work with the panels and consider them as their own light source.

“It’s an arms race,” Conti said. “When you start incorporating LED video panels, the light levels onstage go up significantly. It’s a big Lite-Brite, for lack of a better term.” He did point out that rarely do they run LED video panels above 30 or 40 percent power, dimming them as much as possible. But even then, “when you have a video wall, it’s hundreds of thousands of LEDs. It puts off a lot of light.”

Both because of cost, and perhaps just ease, many theatres still use traditional projectors for video elements. This has added another element that lighting designers are still figuring out the best way to collaborate with.

“There’s a lot more of a blend now,” Conti said. “We see the lighting guys are wanting to control the light levels onstage a lot better, so they’re working with the video guys or, in many cases, are handling the video themselves. We’re seeing a lot more cross-pollination between the departments, and the lines between the departments are blending.”

Another technological change that’s gaining momentum (literally) is moving lights. Conti pointed out that while moving lights have been fairly common for the last decade or so, the trickle-down of affordable products is in full swing. “It used to be only top-tier productions were able to afford that,” Conti said. “That’s no longer the case. The barrier of entry has been lowered significantly.”

For Perkins, moving lights and products like I-Cue’s have proven invaluable tools. I-Cue attaches a programmable mirror to the front of a basic instrument, effectively turning that instrument into a moving light. Now Perkins is able to handle contemporary plays that call for more offbeat locations and numerous scenes.

“With younger playwrights, they write for TV,” Perkins said. “It’s no longer A Raisin in the Sun, all in the kitchen or the living room. They’re all over the place.”

Moving lights give her the freedom to know that she can give the director as many specials (lights used to highlight a particular area or object) as needed; she never has to say she doesn’t have enough instruments, or that the crew needs to refocus instruments that are already up in the air. She can simply program a moving light to do the heavy lifting she needs.

“Light plots on Broadway—I would say most of them are predominantly moving lights,” Lincoln said. “On Broadway, space is at such a premium because those theatres really aren’t very big. They’re desperate for every square inch, so if you put a bunch of moving lights in, you’ve got ultimate flexibility.”

Between LEDs and moving lights, lighting grids across the country could look completely different within the next few decades—assuming, of course, that the prices for LEDs, moving lights, and the highly coveted moving LEDs come down to something manageable for regional and smaller theatres. The advancements that LEDs have seen have simply made them irresistible to most in the industry.

“If I had enough money,” Lincoln said, “I would go to all LEDs on everything we have.”

[Chicago-based writer Jerald Raymond Pierce is a former intern of this magazine.

[There’s one more article in the American Theatre on lighting series.  I hope readers will return on Sunday, 11 November, for the last article, a look at master lighting designers Jules Fisher and Peggy Eisenhauer and how they work with directors.]

"Light The Lights: A Focus On Lighting Design," Articles 8

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[The July/August 2018 issue of the Theatre Communications Group’s American Theatre (vol. 35, no. 6) contained three special articles spotlighting (if you will) lighting design in the theater.  OnAT’s on-line site (https://www.americantheatre.org/category/special-section/light-the-lights-a-focus-on-lighting-design/), the forum was expanded to include five additional articles.  As part of my on-going interest in posting articles about theater professions and arts that many spectators (and even some pros) don’t know much about, I’ve collected the eight AT articles, covering diverse aspects of the art of lighting design, of which this is  the final installment.  The eighth and last article in the AT lighting series,also the final article from the print edition ofAmerican Theatre, is “They Speak Lighting” by Stuart Miller,a look at master lighting designers Jules Fisher and Peggy Eisenhauer and how they work with directors.]

Theatre is as much a visual as a verbal medium, and among the key perceptual guides not only to what we see but how we see it are theatrical lighting designers. Though it’s only been officially recognized as its own distinct profession since the 1940s, the manipulation of light and its properties has been an integral part of theatremaking since its beginning. This special issue looks at the latest developments in the craft and technology of illumination through the eyes of some of its leading practitioners.


THEY SPEAK LIGHTING
by Stuart Miller

How master designers Jules Fisher and Peggy Eisenhauer help us see what their directors want to show us.

The cast of The Iceman Cometh stands in a circle onstage at the Bernard B. Jacobs Theatre, hands clasped, lines from the play ricocheting from one actor to another. It’s a starry group—David Morse, Bill Irwin, Colm Meaney, and, of course, Denzel Washington—yet during this rehearsal they are left in semi-darkness. The only person fully illuminated is an 80-year-old man, standing alone, unmoving, at the top of the staircase stage right.

That man, Jules Fisher, is not part of the cast, yet he is an essential part of the show; he has been lighting up stages in New York City (and beyond) for more than 50 years. Fisher, along with his working partner Peggy Eisenhauer, 55, are among the preeminent lighting designers in the American theatre, while also lending their illuminative talents to movies, rock concerts, opera, and Las Vegas spectacles. Fisher made his Broadway debut in 1963, seven years before a Tony Award for lighting even existed. He has been nominated, solo or with Eisenhauer, 21 times for that award, winning nine.

Light is, of course, ephemeral—both wave and particle, a thing and not a thing. And even for old hands like Fisher and Eisenhauer, things get a bit blurry when they try to describe what they do, whether it’s to a reporter or to a director counting on them to match his or her vision, or to a producer about to lay out a major investment for the equipment they need before a show.

“Our primary job is enhancing the mood and emotion of the storytelling,” Eisenhauer says, hastening to add, “The most difficult thing about being a lighting designer is communicating what we do.”

The pair has struggled over the years to develop a vocabulary that directors and producers can relate to, pulling in words or phrases from other media. “We can relate something we’re planning to a painting or music or to a scene from The Godfather,” Fisher says, and Eisenhauer chimes in that they “collect words” that resonate—“words about speed and tempo and time, or an emotional quality, and every word that has to do with brightness or dimness or darkness or shadow and time of day.”

Ultimately, Fisher says, to communicate fully they need to look at the director face to face to “see in their eyes if they understand what we are saying. We are trying to inhabit the mind of the director.”

This kind of mind reading is necessary because, until a show is up onstage, there is no way to demonstrate in advance how a lighting design will work. Even during that Iceman rehearsal, Fisher was pointing out how the actors’ street clothes would reflect or absorb the light differently than their costumes.

“We can’t show them what we are planning beforehand,” Fisher emphasizes. “The costume designers or scenic designers can bring a rendering, a photograph, or a model to show the director or producer.” This isn’t just an aesthetic challenge but an economic one: Producers have to take their word that they need a half-million dollars worth of equipment rather than a quarter-million dollars worth. “It is a gigantic leap of faith on the part of producers,” Eisenhauer concedes, explaining that directors are at least more attuned to their ideas and concepts, like working with the dynamics of a space.

Some of this has to be modesty, as directors continually clamor to work with the duo. Director George C.  Wolfe has previously collaborated with them 11 times before Iceman.  “George shows confidence in us, and we’ve developed a shorthand with him,” Fisher says. “He rarely says ‘make this blue’ or ‘make that brighter’—he’ll say, ‘I don’t understand the fear in that scene,’” and his designers will interpret that on their lighting board.

Wolfe might be the team’s biggest fan. “They have incredible sense of craft and storytelling, regardless of what show it is,” the prolific director says. “On Jelly’s Last Jam, I had the idea of darkness as a color, and they were able to articulate that. And on Bring in ’da Noise, Bring in ’da Funk, I wanted lighting fueled by the rhythm—and they did that.”

In Noise/Funk, Wolfe wanted the dancing to suddenly bring a lynching to mind. He says that Eisenhauer and Fisher took that impulse and translated it by embedding a light in the cotton bales onstage to make it look like the dancer’s head was disembodied.

Fisher had climbed up onstage during Wolfe’s Iceman rehearsal just hours before a preview because he and Eisenhauer were relentlessly trying to tweak a minor problem. “Denzel leans over every night when he’s on the staircase, taking him out where there is no light,” Fisher explains, after climbing down from Washington’s spot on the staircase. “We ask him to stand straight, but he has his way of doing it. Now Peggy has found way to keep him in the light that should work. We’ll see tonight.”

The Lennon-McCartney-style share-all-credit partnership between Fisher and Eisenhauer is unusual in lighting design, which is typically a field for solo artists, and it’s even more surprising because of the quarter-century difference in their ages. Yet it was that gap that actually led to their working together.

Fisher grew up in Norristown, Pa., and as a child aspired to be a magician, another field that relies on a flair for making audiences see what you want them to see. An uncle in New York would take him to magic shows where he’d see how the magicians used lighting to their advantage. In Delbert Unruh’s book The Designs of Jules Fisher, the designer recalls building a puppet theatre with red and blue bulbs, then creating switches that enabled him to mix the colors in different ways. On the stage crew in high school, he’d sneak in alone and run the dimmers in the theatre to see how the colors mixed there.

“I liked science—the idea of the physics of things,” Fisher recalls. He really wanted to be a magician, but this son of a delicatessen owner was “too practical” to take the plunge. “Maybe it was a mistake—maybe I would have been a wonderful magician,” he says with a laugh.

Instead, in 1954, after his last year of high school, he worked for the summer at the Valley Forge Music Fair doing various jobs. “I looked up at the lighting and said, ‘I can do that,’” Fisher recalls. He got encouragement from a colleague who told him that Carnegie Tech (now Carnegie Mellon) had the top lighting program. Fisher was already enrolled at Penn State but he quit to move to Philadelphia, where he picked up a job loading in shows, many heading for Broadway, while working in lighting in amateur theatre.

One day he was carrying lights for The Most Happy Fella when designing legend Jo Mielziner took the time to explain some tricks of the trade to him. That made a lasting impression and helped inspire Fisher to apply to Carnegie Tech to study lighting. During his senior year there, a friend who had graduated invited him to light All the King’s Men Off-Broadway, so he got permission to miss a couple of weeks of class. Then that show’s scenic designer invited him to light the Off-Broadway production of Jerry Herman’s Parade. His professors weren’t thrilled, but Fisher would not be deterred—even when that gig led to a third show and more missed class time. He did finally graduate, and was able to move to New York as an established lighting designer in 1960.

Fisher worked on nearly two dozen Off-Broadway shows—and patented one of the first pan-and-tilt moving lights—before landing his first Broadway job in 1963 in Spoon River Anthology. He got to work with everyone from Mielziner to Richard Rodgers to Stephen Sondheim, and lit Hair not only on Broadway but all over the world. By the 1970s, he’d emerged as a star. In one seven-year span, he lit 21 Broadway shows (including an Iceman starring James Earl Jones), raking in six Tony nominations and three awards.

But his career also expanded wildly to include lighting and production supervision for epic tours by David Bowie, the Rolling Stones, George Clinton, and KISS, and later the Simon & Garfunkel reunion in Central Park. He oversaw the concert sequences for the Barbra Streisand movie A Star Is Born, and started theatre consulting and architectural lighting firms, with projects including the disco Studio 54. He was so much the epitome of a lighting designer that when he wasn’t lighting such Bob Fosse shows as PippinChicago, and Dancin’, he was playing a lighting designer named Jules Fisher in a small role in Fosse’s film All That Jazz.

Fisher divides most directors into nurturers or despots, but says Fosse was both—he could be cruel but still get the best out of people. “I once told him my solution to a problem he’d raised, and he asked if I was sure it would work,” Fisher recalls. When Fisher expressed confidence, Fosse changed tactics, asking if Fisher had ever used that particular idea before. Fisher said he had once, but this didn’t placate the director. “He said, ‘Then I don’t want it!’ He always wanted something fresh, something new.”

Working with Fosse on Pippin brought Fisher his first Tony, but the bigger impact on his career was the effect his magical work in that show had on the audience—or at least on one teenage girl.

Peggy Eisenhauer started training in classical piano at age six in Nyack, a New York suburb. “It was very serious,” she says, explaining that the following year her instructor added music theory to her education. “My folks didn’t know where it would lead, but they felt it really was important to learn a discipline early, to learn the importance of practice.” Eisenhauer says that her relentless work ethic and willingness to try every possibility in lighting a scene to get it right dates back to those days of endless practice. “We are performing as lighting designers—we are delivering a creative performance in the now, driven by the clock of the tight production schedule.”

When Eisenhauer was 13, her attention shifted: She started hanging around a community theatre and helping out. “I thought I wanted to be a performer, maybe a tap dancer,” she says. One day a grown-up didn’t show and they stuck this teen girl on the lighting console. She loved the job and stuck with it. Within two years she was designing lighting for the theatre.

That 13th year proved particularly important, as Eisenhauer got invited by a friend to see Pippin. Just describing the experience seems to transport Eisenhauer back to the gushing enthusiasm of a teen.

“I don’t have a great visual memory, but I can still picture this moment where Ben Vereen popped out with his white gloves and black bowler hat,” Eisenhauer recalls. “He delivered his line in a sharp purple spotlight—POW. The light created a visceral sensation.”

She noted the name of the designer, Jules Fisher, and her parents—“my clipping service”—began to look for information about him and encourage her to see shows he designed. When The New York Times profiled Fisher (“above the fold,” she remembers), her mom had the paper waiting for Peggy on her breakfast plate.

Carnegie Mellon was the ideal college for an aspiring lighting designer, but Eisenhauer readily adds that one impetus for going there was to follow in Fisher’s footsteps. On the essay question that asked, “What person, living or dead, would you want to meet, and why?” she wrote about…well, everyone reading this article can guess.

During her sophomore year she saw an announcement posted about a “mandatory attendance” lecture from a certain famous alum. Her wish was about to come true. Fisher spoke to the whole theatre department, then made a special visit to a lighting class, since the professor, Bill Nelson, had also been his professor two decades earlier. Most students asked specific questions—about what gel Fisher might use on a light in a certain scene, or the like—but Eisenhauer went for the big picture, inquiring, “How do you know if you’re any good?” Neither recall what he answered, but they both know what happened next.

Eisenhauer raced out afterward and called home (“long distance”) to gush, “Mom, I met him, I met him. It was worth all the tuition!”

Eisenhauer’s mom sprang into action and found Fisher’s address in New York, writing him a note thanking him for taking the time to talk to the class and explaining how excited her daughter had been. Fisher, who had been so thrilled as a youngster when Mielziner took the time to encourage him, wrote back (“Of course I still have the letter,” Eisenhauer says with a grin) to offer to lend her a helping hand.

So in 1982, after college, Eisenhauer ditched her summer stock gig to come to New York, where Fisher’s street cred helped get her name on the roster at the Public Theater. She worked there as a spot operator for designer Richard Nelson on The Death of Von Richtofen as Witnessed from Earth. She proved her chops assisting Nelson over the next few years, and then began assisting Fisher when she was 23. Over the next seven years she was by his side for every show.

Then, around 1992, Fisher decided that that alignment no longer made sense. “I said, ‘Well, she’s just as good at this as I am, and she can make me look even better, so we should be partners.’” A few years later they incorporated as Third Eye Studio, which shares headquarters with Fisher’s architectural lighting design company, Fisher Marantz Stone, and with his theatrical consulting company, Fisher Dachs Associates.

Their work succeeds in part, Fisher believes, because they push each other. “We look at something and see two different problems and try solving both,” he says. But, Eisenhauer points out, when they are creating, they work as a single unit: “We don’t have any pride of ownership for our ideas.”

Tommy Tune, who directed four Broadway shows lit by the duo and who first worked with Fisher back in 1973, says, “They share the same eyes, with a sense of color and drama and place and time.” Tune adds that “they have an astonishing work ethic and they maintain an equilibrium that is highly appealing in the days before a show opens, when everything is crashing.”

One reason they are able to stay relatively calm, they both say, is that they have each other. Being a lighting designer, Eisenhauer concedes, can be “isolating,” with “fear and loneliness” built in. As a duo they can face those challenges with complementary strengths: she the meticulous planner, he the more patient crisis manager.

“I take pride in planning and always think ahead and use all our experience to think about possible outcomes,” Eisenhauer says. “But when the wheels start to fly off, I don’t have the flexibility. Jules can peel off and help solve the problem. It’s amazing to me how other designers do both things at once.”

“She’s more critical—in a good sense—and will tell me why something wasn’t okay, and she’s usually right,” Fisher says. “I’m more relaxed and more used to dealing with the other personnel.”

Each day during Iceman previews, Eisenhauer and Fisher made adjustments based on notes from Wolfe and from his stage manager, but the most detailed course corrections came from the pair’s own pages and pages of notes. Those early stagings are their first chance to really see how their choices play out on the actors’ varying skin tones and in their actual costumes.

“As we go on in previews, the number of notes doesn’t decline, we just get more granular in the details,” Eisenhauer said, sitting at her temporary lighting desk in the back of the orchestra one afternoon, running through various cues on her headset with her computer programmer positioned at the back of the balcony. She methodically ran through each note, taking lights up or down one at a time, discussing with Fisher his idea about changing the color correction. They would run any significant change by Wolfe, but Fisher said the director does not insist on controlling every tiny detail. “Some directors do not want us to touch anything without consulting them,” he said.

Still, no matter what the director’s style is, Eisenhauer noted, “The director’s vision always comes first and comes last. We may feel a spark of an idea and see if we can develop it on our own, but once it grows, then we submit it to the director.” The key, Fisher chimed in wryly, is to get them to own the idea. “Then they like it because they’ve said it,” he joked.

During previews, they will sit in different seats to make sure the lighting works not only from their booth but everywhere from front of the orchestra to the back of the balcony. “Sometimes the actors look great from the balcony, but you see the light causing patterns on the stage that can be a distraction,” Fisher explained. “Or you find a dark hole and you need to fix it without making it worse elsewhere.”

Iceman’s four-hour run time and large cast means lighting the show in such a way that “the audience won’t get bored,” but Wolfe insisted it not look “too pretty or eloquent,” Eisenhauer elaborated. So ultimately “what makes Iceman exciting is that we are hiding the lighting—we are pulling the audience’s attention around and setting the right mood without people really seeing it.”

By the time that show’s previews were over, they’d solved the staircase problem: When Washington briefly appeared there, he remained brilliantly lit. And then the moment was gone in the blink of an eye, before the audience could even appreciate the time and effort that had gone into perfecting it. (Tony voters at least recognized the duo’s work with their 21st nomination.)

The Fisher-Eisenhauer partnership has not changed much over the years, though Fisher says he gradually became more trusting of Eisenhauer’s superior musicality and her understanding of rhythms in lighting. And Eisenhauer says their style has evolved over time. “I like to think we carry the influences of all the directors we have worked with,” she said.

That heritage is important, she continued, pointing out that Iceman brings them back to the very venue where Eisenhauer first worked with Fisher as his assistant back in 1985.

“It’s nice feeling a sense of community and a sense of lineage,” she said. “To know that you take a little bit of George Wolfe or Bob Fosse with you—that this is where and who you come from—is just incredible.”

[New York City-based arts journalist Stuart Miller writes frequently for American Theatre magazine.]

'The Ferryman'

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When I received the mailer for the imminent Broadway transfer of Jez Butterworth’s The Ferryman from its London run, I was impressed to read that the new play had copped most of the awards the Brits give out for professional theater.  I checked out some of the reviews the production received and saw that it garnered near-universal praise.  It sure looked and sounded like something like something I couldn’t ignore, so I called my friend Diana and proposed we get seats if she was also interested and check out the production ourselves.  I called Telecharge and booked a pair of seats for the 7:30 performance at Broadway’s Bernard B. Jacobs Theatre on Saturday evening, 27 October. 

On Monday, 22 October, I heard Roma Torre of NY1, the proprietary news station of Spectrum cable service in New York City, praise the “richly stocked play” as “a gorgeous sprawling yarn that encompasses the entire spectrum of human existence.”  Then, that afternoon, I read Ben Brantley’s laudatory notice in the New York Times.  Brantley, calling the play “thrilling,” raved, “No matter what sort of spread you’ve planned for your Thanksgiving dinner, it won’t be a patch on the glorious feast that has been laid out” in Ferryman. 

Now, I’ve often had differences with Brantley’s reviews, so I usually discount his more extreme assessments—raves or pans—and try to cherry-pick his descriptions.  I wondered about this one, though, because of Torre’s enthusiastic review earlier—even though NY1 isn’t what I consider a major assessor of theater.  But since the play got glowing reviews and took most of the theater awards in London, lots of people really liked it.  I went to the theater with immense optimism that Saturday evening.

Boy, was I sorely disappointed!  I was nowhere near as impressed as either Brantley or Torre.  I hadn’t figured out exactly what to make of Ferryman yet, but my initial impression (after 3¼ hours) was that it’s a mess of a play, an everything-but-the-kitchen-sink script (except that there is a kitchen sink!).  (The cast is something like 21 speaking actors—plus a 9-month-old infant.)  The ending as a shocker, but pretty much comes out of nowhere.  Oh, and Diana hated it.  She said something about it being a “Trumpland” play—all violence and hatred.  That’s sort of true, but the comparison’s way too simplistic to be useful or valid.  But let’s back up a bit.

The Ferryman is set in County Armagh in Northern Ireland in 1981, during the worst of The Troubles.  The 1981 hunger strike among IRA prisoners in Maze Prison (near Belfast) for the right to be classified as political prisoners began on 1 March.  Prime Minister Margaret Thatcher rejected the reclassification and by the summer, when the play is set, nine of the hunger-strikers, including the leader, Bobby Sands (who’d been elected to parliament in April), had died in the infamous H-Block.  (Eventually, 10 would starve themselves to death.) 

At the beginning of the play, we learn that the body of Seamus Carney, an IRA fighter who disappeared 10 years earlier, had just been accidentally uncovered, with a bullet hole in the back of his head, in a bog in the south.  This is the catalyst that launches the events of The Ferryman—and lest you think it’s too much of a convenient coincidence, this story is the factual kernel that inspired the play.

In 2012, actress Laura Donnelly was working with Butterworth on The River (2014-15 on Broadway; also starring Hugh Jackman and Cush Jumbo).  She and Butterworth, who are a couple, were watching a TV documentary about the “Disappeared” during the Troubles and she recognized a photo of her uncle, Eugene Simmons.  Donnelly’s mother’s brother, Simmons had disappeared in 1981, the same year in which The Ferryman is set, and his body was found by a dog-walker in 1984.  When the actress pointed this out to Butterworth, he was incredulous, and then began digging out some of the details in talks with Donnelly’s mother.  Though he had long resisted writing a play about Northern Ireland, that tale of how the Simmons-Donnelly family coped in those interim years became the center of the drama of The Ferryman’s Carney clan, a family of former IRA fighters and supporters, then by 2016 had become Butterworth’s seventh play (he’s written about 10 produced screenplays as well, including the 2015 James Bond flick Spectre on which he collaborated with director Sam Mendes, who staged The Ferryman, plus several television projects), his first new stage work in five years.

The Ferrymanopened at the Royal Court Theatre on 24 April 2017 and ran until 20 May; it transferred to the West End’s Gielgud Theatre on 20 June 2017, closing on 19 May 2018.  It won 2017 Evening Standard Theatre Awards for Best Play, Best Director (Mendes), and Emerging Talent (Tom Glynn-Carney, who plays Shane Corcoran); the play also won the 2018 Laurence Olivier Awards, the London equivalent to New York’s Tonys, for Best New Play, Best Actress (Donnelly as Caitlin Carney), and Best Director.  The production garnered several other awards and nominations before moving to the Jacobs Theatre on 45th Street west of Broadway, beginning previews on 2 October 2018 and opening on 21 October for an open-ended run.  Much of the original Royal Court and Gielgud casts traveled to the U.S. with the production (including Donnelly, playing a version of her own aunt, the wife whose husband’s fate was unknown for so long).

Jeremy “Jez” Butterworth was born in London in 1969.  He has three brothers who are all in the film business: Tom and John-Henry are both writers and Steve is a producer.  Jez and brothers Tom and John-Henry have collaborated on screenplays and Jez and John-Henry together won the Writers Guild of America’s 2011 Paul Selvin Award for their screenplay for the 2010 film Fair Game.  Jez directed the 2001 film Birthday Girl, starring Nicole Kidman, which was co-written by Jez and Tom and produced by Steve. 

Jez Butterworth’s break-out play was Mojo, which premiered at the Royal Court Theatre in 1995.  It won the 1996 Laurence Olivier Award, an Evening Standard, Writer’s Guild, and Critic's Circle Award.  Butterworth adapted the play for a 1997 film which featured playwright Harold Pinter, who became an important influence on the young dramatist’s work.  He went on to write five more plays, including Jerusalem (2009) and The River (2012), both of which made the transfer across the Atlantic to play on Broadway (2011 and 2014 respectively).  One of Butterworth’s recurring themes, as seen in both Jerusalemand The Ferryman is how history and events of the past, thought long buried, can determine events of the present. 

At three hours and 15 minutes (including one intermission and one short break) and comprising 21 speaking parts (plus one babe-in-arms), the story of The Ferryman is too complicated to recap in detail here, as it would use up my allotted word-count with synopsis.  It would also probably be too complicated to follow; it nearly was to see.  (I also don’t want to spoil the horrendously surprise ending by describing it here!)  So I’ll give a synopsis of a synopsis of the plot.  (The text of The Ferryman was published in 2017 by the Theatre Communications Group.)

In a short prologue, set in Derry (aka: Londonderry) “a day or two earlier” than the rest of Ferryman, menacing IRA chieftain Muldoon (Stuart Graham) reveals to Father Horrigan (Charles Dale) the discovery of the body of Seamus Carney, who disappeared on New Year’s Day 1972 when he was 20 years old.  Found in a peat bog in County Louth, just across the border with the Irish Republic, the corpse had had a bullet in the back of the head.  The common belief is that Seamus had been executed in retaliation for his suspected defection from the IRA as a British informer.  Caitlin Carney (Donnelly), Seamus’s widow, and their 14-year-old son, Oisin (Rob Malone), live on the farm of Seamus’s older brother, Quinn (Paddy Considine), in rural County Armagh—about 65 miles southeast of Derry. 

Quinn Carney’s had his own involvement with the IRA, but left the struggle to devote himself to working the family farm and looking after his ailing wife Mary (Genevieve O’Reilly) and their seven children (Bobby, 9 months old – played by various infants; Honor, 7 – Matilda Lawler; Mercy, 9 – Willow McCarthy; Nunu, 11 – Brooklyn Shuck; Shena, 14 – Carla Langley; Michael, 15 – Fra Fee; JJ, 16 – Niall Wright); he’s long been silently in love with Caitlin.  Also among the household are Quinn’s uncle Pat (Mark Lambert), a Virgil-quoting souse (the play’s title is a reference to Charon, the boatman who ferries the souls across the River Styx to the underworld in The Aeneid), and his aunts, Patricia (Dearbhla Molloy), a staunch and bitter Irish republican, and Maggie (Fionnula Flanagan), a gentle soul, known as Aunt Maggie Far Away, often lost in a world her own thoughts and memories with sporadic periods of lucidity in which she recounts family history and prophesies of the children’s futures.  Also present is an English farmhand, Tom Kettle (Justin Edwards), a large, slow-witted man (think Lennie in Of Mice and Men) whose capacious pockets provide amusement for the younger Carneys.  

As the family celebrates their harvest ritual with the help of three young cousins from Derry (Declan Corcoran, 13 – Michael Quinton McArthur; Diarmaid Corcoran, 16 – Conor MacNeill; Shane Corcoran, 17 – Tom Glynn-Carney), they find their lives upended by the arrival of Muldoon and his two henchmen, Frank Magennis (Dean Ashton) and Lawrence Malone (Glenn Speers), out to intimidate the Carneys from saying anything about Seamus’s death and the discovery of his body.  The final confrontation, fed by anger and bitterness, leads to a horrible, tragic, and unlooked-for act.

As I begin writing this report, I still haven’t sorted out what the hell Butterworth is on about!  The Irish Troubles are over (despite continuing tensions between the Irish and the English), so he must be making some point indirectly—but I don’t see it yet.  Whatever it is, does it really require 21 characters and three-plus hours to make?  I think there’s a lot of unnecessary mishegoss going on on the Jacobs stage—family stories, war stories, and tall tales; drinking bouts; songs; dances; and fights (the choreographer is Scarlett Mackmin and the fight directors are Terry King for the UK and Thomas Schall for the US).  It all seems self-indulgent clichés that don’t advance a point (and some of which, like the excessive drinking, even among the teenagers and “wee-uns,” and the fighting, may even offend actual Irishmen and -women who see the play—Butterworth is, after all, English). 

(On the matter of insulting Irish stereotypes, IrishCentral, which bills itself as “the leading Irish digital media company in North America,” posted an article called “Smash British play ‘The Ferryman’ accused of insulting Irish hits Broadway” [https://www.irishcentral.com/opinion/others/smash-british-play-accused-of-paddywhackery-hits-broadway] which reports on another article by Sean O’Hagan of the Guardian in which the author complains of the clichés and stereotypes about the Irish people with which Butterworth fills his play.  Published a month after the play reopened at the Gielgud—after the “ecstatic” reviews of the Royal Court and West End performances had come out—O’Hagan’s article, entitled “Critics loved The Ferryman.  But I’m from Northern Ireland, and it doesn’t ring true” [https://www.theguardian.com/commentisfree/2017/jul/16/jez-butterworth-the-ferryman-irish-stereotypes-sam-mendes], complained:

Everything was overstated, turned up to the max; out came the inevitable roll call of characters-cum-caricatures: the compromised priest, the bitter republican aunt (shades of James Joyce’s Catholic aunt, Dante Riordan, from Portrait of the Artist . . .), the alcoholic with the heart of gold and the menacing IRA men, who, in this instance, moved from silently threatening to the point of caricature.  Then there’s the drinking: not just the alcoholic uncle, but the whiskey-slugging dad, the sozzled teenage sons and—wait for it—the children allowed thimblefuls of Bushmills for breakfast.  Comedic, for sure, but so close to a cultural stereotype as to be offensive.

(The journalist, who’s actually from County Armagh, explains:

No one else seemed to mind the cliches and the stereotypes of Irishness abounding here: the relentless drinking, the references to fairies, the Irish dancing, the dodgy priest, the spinster aunts—or the sense that the play ties itself in knots tackling ideas of place, loyalty and community.  Butterworth and Mendes fill the stage with noise, movement, songs and stories, but once that bravura energy had subsided, I was left with that familiar sense of unease, of dislocation.  What I had witnessed, and in part enjoyed, was a play that revealed more about English attitudes to Ireland than it did about Northern Ireland.

(O’Hagan detailed several other disturbing references and lamented what they play could have been but wasn’t.  Usually, I dismiss that kind of criticism—telling the writer what she or he should have written—and try to stick with examining what the playwright did write.  In this instance, however, I had to sympathize with O’Hagan because, even though I’m not Irish—or even British—I had the same reaction, if somewhat less articulate or heartfelt.  The IrishCentralwriter summed up O’Hagan’s discomfort by observing that The Ferryman “presents a caricature of the Irish, the worst possible depiction of them and plays to the stereotype of the drunk and fighting Irish so many British have.”  Even I, outsider though I be, could feel that—maybe because I come from a people who are also frequently caricatured by others, usually for nefarious purposes.

(By the way: I didn’t discover the IrishCentral commentary or O’Hagan’s article until I began writing this report, weeks after seeing the play and forming my reaction.  I’m reporting it here now because it coincides with something that stuck in my own craw almost three weeks ago.)

According to some critics and reviewers, the two central metaphors of The Ferryman are the burial place of Seamus Carney’s body and the harvest setting of the plot.  Peat bogs are notorious for preserving bodies interred there.  Magennis, one of the IRA enforcers, reminds Father Horrigan that “there’s no oxygen down there.  The peat is acidic.  It pickles you.  The years roll by and nothing changes.”  Seamus’s body was found virtually intact, watch, wallet, sneakers, bullet hole, and all, just as he was the day he died ten years earlier.  Butterworth, the analysts say, is writing about the bitter harvest of long-ago hatreds and anger and how the present generation reaps what their predecessors planted.  (The Atlanticheadline for its on-line review of the London mounting was “Jez Butterworth on the Legacy of Hate.”)  The playwright reinforces his point by observing that the same bog that held Seamus Carney’s body has yielded up prehistoric corpses so well preserved that they bore clear evidence of centuries-old murders.  We need only look at the conflicts between Israelis and Palestinians, Hindus and Indian Muslims, Turks and Kurds, which, like many other historical hostilities, are inherited by generation after generation ad infinitum.  (Do we need a chorus here of “You’ve Got to Be Carefully Taught”?  You’ve got to be taught before it’s too late/ . . . / To hate all the people your relatives hate . . . .)

The Carneys’ harvest celebration is fraught with its own problems even before Muldoon and his thugs arrive.  I don’t necessarily disagree with this conception as a dramatic theme, but it’s not a new idea (isn’t it what Oedipus Rex and Romeo and Juliet are basically about?) and I dispute that Butterworth has really explored it beyond the immediate events of the play.  He certainly hasn’t suggested a way out of the tragic rut—is he telling us we’re doomed forever to repeat this pattern, like a cosmic Groundhog Day?  Furthermore, I think the three-and-a-quarter-hour play is so larded with distractions and digressions that the point the dramatist wants to make is lost in the camouflage and clichés.  In light of the critical response, both in London and here, I have to conclude, though, that Diana and I are close to a minority of two.  (Out of 59 published notices as of 15 November, Show-Scoresurveyed, there was one sole negative review, with a score of 35, and only four “mixed”—two 60’s and two 65’s.  There were four reviews the site rated 100 and 23 more with scores between 95 and 99.  (As enthusiastic as they were, both the Times and NY1 notices I quoted near the top of this reportwereonly scored at 95!)  We’ll see what some of them said to deserve those ratings later in my report.) 

In terms of production values—irrespective of the dramatic impact—I have to say that Mendes provided an impressive staging.  I could have gone with a tighter show—fewer characters and about an hour less running time—but given that caveat, the director, designers, and performers all did magnificent work.  The Ferryman, as presented on the Jacobs stage, was an excellent ensemble creation of a living world—chaotic and overflowing its boundaries, but vibrant and alive.  (I’m also overlooking the clichéd nature of many of the incidents and characterizations.  I guess you could say I’m compartmentalizing my evaluation.)  In fact, it’s such an ensemble that I can’t very well single out one or two actors—so I won’t.  Actors like Considine, Donnelly, Edwards, and Malone as Quinn, Caitlin, Tom Kettle, and Oisin stand out because of the prominence of their roles, but as individual performances, they blend in with the gem-like work of Flanagan as Aunt Maggie, Glynn-Carney as Shane Corcoran, or Lambert as Uncle Patrick. (Special mention must be made for the for the children, especially the “wee-uns” who took to their roles with the same verve and commitment as their older castmates.)  Together, these and the 14 other speakers, plus the baby and the live goose (yes, there’s not only a kitchen sink, but a real, live goose in The Ferryman) to create the vivid impression of a breathing diorama, a universe in a bottle into which we have a peephole.  It was almost hyperreal, what with a real baby, a live goose (and a live rabbit), the detail in the set dressing and it shows up in the detail of the acting choices as well—but then, Mendes is a film director.

That diorama exists on the kitchen-dining room-family room of the Carney farmhouse.  Fifteen lives have unfolded in this little biosphere, designed with verisimilitude (and a long, vertiginous staircase) by Rob Howell, lit with appropriate naturalism by Peter Mumford, and accompanied by a soundscape by Nick Powell that includes radio reports of the hunger strike at Maze and several songs, including early ’80s pop and some traditional Irish music.  Like the acting, each of these elements contributes to the universe conceived by Butterworth and Mendes.  The costumes, which seemed perfect for the play’s milieu, were also by Howell and along with the make-up, hair styles, and wigs of Campbell Young Associates contributed to the illusion of a world in which real people live.  Mendes animated the little world with as much truth as Butterworth’s script provided, but it’s unfortunate that the life within the diorama walls was less effective than the performances deserved.

The critical response to the New York City production (not dissimilar from the London reception) was largely very positive.  Ninety-one percent of the 59 notices on Show-Score were positive (of the four 100’s, two were for New York Stage Reviewand the Daily  Beast; the 99 was for City Cabaret, and the two 97’s were Front Row Center’s and NewYorkTheaterScene.net’s, all websites); 7% were mixed, including the 65’s for the Observerand New York magazine/Vulture and the 60’s for Medium and Exeunt magazine; IrishCentral’s lone negative review, a 35 rating, represented 2% of the published reviews in Show-Score’s tally.  My round-up will cover 27 reviews.  (Show-Scoreincluded several outlets from outside New York City such as the Washington Post, Chicago Tribune,Australia’s Limelight magazine, and The Stage from London; I’m sticking to New York-area or national publications and sites.)

Observing that The Ferryman is “[l]argely devoid of the self-regarding pretentiousness that made [Butterworth’s[ previous plays unwatchable,” Terry Teachout described the play in the Wall Street Journal as “a kind of Irish counterpart to ‘August: Osage County,’ a 3 1/4-hour study of a close-knit rural family that is being pulled apart, in this case by the poisonous effects of political fanaticism.”  The WSJ reviewer continued that “it builds to an explosively potent surprise ending whose force is diminished by the fact that it takes Mr. Butterworth most of the garrulous first act to finally get down to dramatic business.”  Directed “with unobtrusive clarity” by Mendes, Teachout reported that the “marvelous” cast “features a taut, stoic performance by Laura Donnelly that won her an Olivier Award in 2017 and will very likely win her a Tony this time around.”  The Journalist concluded by advising readers, “See ‘The Ferryman’ by all means, for most of it is superb. Bear in mind, though, that it would have been significantly more effective had it been an hour shorter.”

The Times’ Brantley, which I already noted gave the production high praise, added that the play has “a generosity of substance and spirit rarely seen on the stage anymore.”  He dubbed the play an “endlessly vibrant work, directed with sweeping passion and meticulous care” by Mendes.  The result of this combination, the Timesman asserted, “is theater as charged and cluttered and expansive as life itself. And the three and a quarter hours and 21 speaking parts required to tell its story—which is at once a shivery suspenser, a hearthside family portrait, a political tragedy and a journey across mythic seas—barely seem long enough to contain all it has to give us.”  In Brantey’s opinion, Butterworth “mines the folksy clichés of Irish archetypes—as garrulous, drink-loving, pugilistic souls—to find the crueler patterns of a centuries-old cycle of violence and vengeance.”  This all fits together, said the reviewer, in “a propulsive plot that never stops churning forward even as it keeps looking backward, conjuring a cyclical nightmare of history from which no one escapes.” 

In the New York Daily News, Chris Jones declared that The Ferryman“packs more juicy and prophetic Anglo-Irish storytelling into a fantastic single night than any cable drama upon which you might ever hope to binge.”  Jones characterized Butterworth’s writing style here as

reaching for an O’Neill-sized epic after five years with no new plays, but his extraordinary West End transfer here also recalls the naturalism of Emile Zola and the riven political dramas of John Millington Synge, not to mention his numerous shout back to the Sophoclean ancients and their harvest-time storytelling.  At the same time, he embraces many of the tropes of old-school Irish melodrama.

In the end, the Daily Newsman affirmed that Butterworth’s play “has carried its passengers on an epic, three-act, three-hour-and-fifteen-minute journey in which you feel like you’ve watched human destiny play out before your eyes—but credible and even, at times, sufficiently joyous to make you believe that we can still find moments of happiness despite our destiny of strife.”  His one complaint was: “The only moment of the show that feels theatrical, as distinct from real, is the tricky final violent climax, which this cast does not quite pull off.” 

Matt Windman of amNew York proclaimed, “When it comes to theatrical flair, Jez Butterworth’s explosive ‘The Ferryman’ has pretty much got it all.”  Windman reported that the play, “masterfully directed,” treats “themes of family tension, sexual heat, divisive politics and betrayal [which] come to climax in an unsparing finale.”  The amNY writer asserted, “In lesser hands, ‘The Ferryman’ may have come off as pure hokum, but Mendes makes it absolutely entrancing” and especially praised Donnelly, who “brilliantly conveys Caitlin’s raw vitality, vulnerability and stifled rage.”  In conclusion, Windman observed:

“The Ferryman” is certainly reminiscent of “August: Osage County,” another long-winded family melodrama that managed to pack a powerful punch.  Many other plays are opening on Broadway this fall, but they are unlikely to match the excitement and finely-tuned ensemble acting of “The Ferryman.”

“Three-plus hours fly by in this riveting drama about an Irish family during The Troubles,” was Barbara Schuler’s “Bottom Line” in Long Island’s Newsday.  Calling the play “riveting,” Schuler described The Ferryman as “a sweeping family epic, vast in scope and characters,” affirming that “the vivid family dynamics [are] brought to life with care by a cast that has no weak links and by director Sam Mendes.”  The Newsday reviewer asserted that the play comes “as close to a Greek tragedy as you’re likely to find in a modern work.”  He confessed at the end “that after watching this story unfold for more than three hours, I was surprisingly reluctant to let the Carney family go.”

In the Observer, one of the “mixed” reviews (65), David Cote opened his notice with a quip:

“Sure yer a feckin’ eejit, now give us a wee drop of Bushmills and . . . um, Éirinn go Brách!”  I don’t think this exact line occurs in The Ferryman, but given the three hours of peaty blarney troweled up in Jez Butterworth’s family epic, the law of probability says we can’t rule it out. 

Cote observed that The Ferryman is “a play of reckless overabundance.  Twenty-one actors onstage (plus a bemused baby), three acts and countless speeches to serve a somber tragedy . . . .  In scale and ambition, the work models fecundity and plenitude; so why does the final harvest feel so scant?”  The Observer confessed:

On paper, the new piece combines the writer’s fondness for anarchic communes and mytho-grunge storytelling with the gangsterism of the Irish Republican Army during the Thatcher era.  It’s all wrapped in a bucolic, multi-generational package, an allegorical microcosm of Ireland:  The best bits of Martin McDonagh and Conor McPherson, filtered through Butterworth’s rock & roll vibe.  I ought to adore this play.

He admitted he “wasn’t bored,” and that Mendes’s “firm, generous direction” and the “spirited cast” kept the scenes “crackling with physical business and roiling humor,” and the “surprisingly slender” plot “for such an over-populated work . . . unspools engagingly, and Butterworth’s language is rich with bravado, rough-hewn lyricism and profane musicality.”   Then Cote asks: “So what’s the problem?” And responds: “There are a couple.” 

First is that despite the ensemble’s fine work, one can’t shake the feeling that this is an elaborate pile of Stage Irish clichés.  The whiskey flows, rainbows are spotted, tall tales are told and there’s a frickin’ Riverdance sequence during the dinner party. . . . Butterworth . . . seems a bit too fond of the Celtic ready-mades.  It’s a fine line between myth and minstrelsy, a border the play doesn’t always tread so nimbly. . . .

The second issue is one of inertia.  It’s clear that Butterworth has architected the play on three levels—domestic, national and mythic—but it doesn’t resonate equally strongly on all three, and in fact, falls flat on the second two. . . . [D]espite a warm and charismatic turn by Considine, Quinn is not developed or active enough to anchor the strands of the play in a persuasive reality—psychological or pulp.  Aunt Pat, with her toxic worship of the IRA, is a more exciting figure than practically anyone onstage.  Caitlin’s resurgent grief is briefly gripping, and the lurking IRA goons provide noirish frisson, but three hours pass, and it feels like wind-up.  Which makes the bloodletting in the final minutes seem like a tacked-on, unearned bid for Greek tragedy.  All plays are contrived, but the good ones disguise their contrivances, not revealing seams and joints every five minutes.

Alluding to the harvest feast in the middle of the play, Cote concluded, “For those who find The Ferryman a pure theatrical joy with no reservations, it’s a party they will happily attend.  But some of us linger in the doorway, unable to join.”

Sara Holdren of New York magazine/Vulture, labeling The Ferryman a “boisterous behemoth of a new play,” proclaims at the outset of her review—another of the mid-rated notices on Show-Score at 65—“We might as well start with the goose.”  This is because the actualities of life—the live goose, the live rabbits, and the real baby—“give us the pleasurable shock of the real, the unfakeable, in a necessarily artificial world, and they go a long way towards convincing us of that world’s essential, if not literal, reality—of its gritty, fleshy, tangible truthiness.”  Holdren advised, “You can practically smell the dopamine gushing through the theater.  Our brains, our bodies, are being irrepressibly triggered and we love it.”  We’re “done for,” she declared.  Then she backed off, observing that “the farther you get away from The Ferryman, the more the rush starts to subside, and the more the play’s emotional mechanics are exposed.”  Holdren found the play “a frankly fascinating mixture of prodigious craftsmanship and brazen cultural and dramatic cliché.  It pushes every high-drama button and checks every shamrock-shaped box”; the reviewer from New York acknowledged that “Butterworth’s writerly skill—his sense for build and climax and his raconteur’s gift for abundant, colorful language—is almost enough to dazzle us into submission.  Almost.” 

With a cast of “of uniformly fantastic actors,” Holdren found:

The Ferryman contains many genuinely exhilarating moments, [but] the show itself is like an enormous version of that goose: It works on you, and eventually you start to realize how it’s working on you, the levers it’s pulling, the pleasure centers it’s poking.  And its Irishness—which walks a knife-edge between robust authenticity and lyrical exaggeration—starts to slip towards blarney.

The New Yorkmagazine writer felt:

The play is awash in romantic motifs played at maximum volume—the lush mysticism and winking ribaldry, the ghost stories and glamor and earthy wisdom, the colorful cursing and constant drinking (both given increased hilarity when performed, as they frequently are, by the kids), the wild bursts of step dancing, brought up short by the solemn singing of “Erin go Bragh” in honor of those fallen for the cause of freedom.

And she confessed, “And we feel all of it: This stuff, especially to certain sensibilities, is catnip.”  Holdren gives credit to “the masterful ensemble,” working with “Butterworth’s undeniably juicy text,” for keeping the clichés and stereotypes on the down-low, papering over the “cleverly built gimmickry” that would be more visible “[i]n the hands of lesser actors.” 
 
As for the directing, the New York review-writer found that “Mendes treats the play like one of his James Bond movies [he also directed 2012’s Skyfall]: The emotional register gets overblown, as if underscored with dark violins.  The director is also more cinematic than theatrical in his handling of The Ferryman’s dramatic flow.”  She felt that “Butterworth’s three acts get progressively more overwrought, more dependent on trope, contrivance, and symbolism.”  Holdren concluded: “The devil of it all is that is that, both despite and because of its flagrant use of formula, The Ferryman hooks us by the gills and pulls us along.” 

In the New Yorker, Vinson Cunningham declared  that, “[b]ecause of its length . . . the play feels epic, but the actual plot is fairly simple.”  The “art” of the play, said Cunningham, “is in how the everyday turns sinister.”  The New Yorker reviewer concluded: “Death and politics are always coming for you, Butterworth’s play seems to say.  Neither ever quits or seems to lose once its mind is set.  Don’t ignore them, but, otherwise, what can you do?  In the meantime, talk and laugh, love and wait.”

In another 95-scored notice, Adam Feldman of Time Out New York described The Ferryman as “a tremendously noisy play about silence and its price.”  With all the activity on stage and the huge cast, Feldman found, “The whole thrilling production seems alive, as few Broadway shows do, with the clutter and scope of reality.”  The reviewer explained, “At once a romance, a thriller and a multigenrational family drama, The Ferryman is also more than those things” as “the action has overtones of larger stories.”  Despite its length, the man from TONYaffirmed, “The Ferryman never drags, in part because Butterworth continually shifts and expands the play’s focus to what had seemed like side characters.”  Feldman concluded, “The Ferryman is a seismic experience at the theater: As it spins forward, its plates keep shifting under it.  You sense the rumbles and you feel the shaking—the shaking might be you—as you wait for this magnificent and harrowing play to crack open.”

Entertainment Weekly’s Marc Snetiker, calling the play a “family thriller” with an “armrest-grabber of an ending,” asserted that it “grips you” as it “bounces off the walls of” the Carney farmhouse “that’s equally mammoth and claustrophobic.”  Once inside the house, Snetiker found that “you find yourself quickly swept up in the action of a clan of endlessly busy farmers and daughters, of characters drawn remarkably quickly and confidently.”  He added that “if you find that the legend of this family builds in your heart and mind in equal parts with the dread of some unspoken but surely forthcoming haunting, then consider that a credit to Butterworth’s text in the hands of director Sam Mendes.”  The EWreviewer described the play as a “pyramid of a thriller” and reported that Mendes “stages it with violent tension—the great curiosity being that two of the play’s three acts have no right to be so damn enthralling.”  Snetiker felt, however, that, “more than halfway in, it’s not quite clear why or how the stakes became so exorbitantly high.”  He advised that, “with all the tension, it’s almost better to think of The Ferryman without thinking too much about it.  It’s easy to find yourself overly occupied with where it’s going than where you’ve just been.”  The review-writer felt, “This is a kitchen drama that only double-faces into a thriller, and it’s a thumping good one—a well-built, well-executed, heaping helping of kinetic suspense that departs from genre convention.”  In the end, Snetiker warned that “audiences should be prepared for a genre-bender that demands they do the same.”

In Variety, Marilyn Stasio proclaimed, “Glorious is not too strong a word for director Sam Mendes’s production of Jez Butterworth’s heartbreaker of a play.”  Stasio continued, “Flawless ensemble work by a large and splendid cast adds depth to the characters in this sprawling drama that is at once a domestic calamity and a political tragedy.”  The Varietyreviewer observed, “The domestic dramas in this household are as primal as those in any Greek tragedy, if not as classically restrained.”  There’s always music of one kind or another in the Carney house, but Stasio observed that “we must add the music of Butterworth’s own prose, sweet as springtime, lush as summer, bittersweet as autumn, deathly as winter.”

David Rooney’s “Bottom Line” in the Hollywood Reporter was “Supremely confident storytelling,” and he labeled The Ferryman a “gloriously entertaining” new play and a “crackling thriller woven into the vibrant canvas of a character-driven portrait of big-family rural communion.”  The Ferryman, said Rooney in a review that also scored a 95 on Show-Score, “positively thrums with life and love” in Mendes’s “vigorously inhabited production.”  He described it as “a mighty play full of magic and poetry—of passionate people forged out of conflicts that rise up from history to shatter the idylls of the present.”  But Rooney added that “it's also a work almost bursting with joy and celebration, with dance and song exploding out of fierce cultural identity, and with rambunctious humor and eccentricity.”  With special mention for Donnelly and Considine for “powerful feeling,” the HRreviewer proclaimed the large “ensemble is a seamless unit.”  Mendes’s “astute direction” is “equally attuned to individual nuances and to the collective dynamism of this rowdy, noisy assembly.”  Rooney called the play “a unique experience—hilarious, shattering, alive visually, intellectually and emotionally, even sensory in its heightened rustic naturalism” and added that “the language is sheer music, even when laced with the most obscure Irish vernacular. This is rich, full-throated theater not to be missed.”

Roma Torre’s NY1 review, another 95, part of which I’ve already quoted above, situated the play within “the great Irish tradition of vivid story-telling” and also added, “At 3 hours and 15 minutes, the heavily plotted saga may seem long, but . . . the story is so engrossing, the characters so engaging, and the suspense so foreboding, you’ll be left wanting more.”  The production is “helmed brilliantly” Mendes and “unfolds like a beloved novel, introducing lots of curious threads that eventually tie together in a giant climactic knot.”  Torre affirmed that “each member of this splendid ensemble delivers finely crafted performances,” making special mention of the little girls, Flanagan’s Aunt Maggie, Molloy’s Aunt Pat, and Edward’s Tom Kettle.  The NY! reviewer reserves special praise for Donnelly and Considine for their “tremendous emotional range.”  She concluded: “Watching the play, you may be reminded of other great works, from ‘August Osage’s’ animated family to ‘The Crucible’s’ moral conundrum and even a little ‘Of Mice and Men’ but ‘The Ferryman’ stands out as a classic all on its own!”

On WNYC, the National Public Radio outlet in New York City, Jennifer Vanasco characterized Butterworth’s “new family drama is an explosive, immersive experience that manages to be both mythic in scope and yet completely grounded in the everyday.”  The WNYC reviewer pointed out that “Mendes creates an almost cinematic realism here.”  The script, said Vanasco, is “a finely crafted piece of writing that sets up every small turn in the plot, and an extraordinarily well-realized production that uses sharp observations to make this family, the Carneys, feel like they are people you know as well as you know your own family.”  The NPR reviewer described The Ferryman as “a thriller, kind of, and though it can teeter on the edge of melodrama, the play is also a meditation on longing for something—a way of life, a person—that’s disappeared or is about to.”  Dismissing concerns about the play’s length, Vanasco proclaimed, “This production is extraordinary—don’t miss it.”

Joel Benjamin of NewYorkTheaterScene.netdeclared at the top of his 97-rated review, “Jez Butterworth’s The Ferryman is not a play.  It is an experience, a rare experience whose aftermath will linger for days, if not weeks, in the minds of those who see it.”  He added that the playwright “brilliantly relates the tension, violence and dread that rocked Ireland” during the Troubles . . . , incisively using this domestic microcosm to illuminate the complexities of a society at war with itself.”  Benjamin found, “Under Sam Mendes’ expert direction, all [the] characters and all the disparate activities flow smoothly until a tragically violent ending that takes everyone by surprise.”

On TheaterMania, David Gordon reported that The Ferrymani “is certainly epic . . . and obviously sprawling, hypnotizing us over the course of three acts.  But those words really only skim the surface of this undeniably thrilling theatrical experience, so here are some better ones: ‘compelling,’ ‘heartbreaking,’ and just ‘bloody good.’”  In yet another review that received as score of 95, Gordon describes The Ferrymanas “a pressure cooker of a play” and found it “[c]unningly directed by Sam Mendes as a thriller disguised as a melodrama.”  As  to the cast, Gordon found, “Every single performance is distinct and brimming with personality,” especially “the two slow-boiling performances at the center,” Considine and Donnelly.  In his final statement, the TM reviewer asserted, “It’s undeniable how enthralling The Ferryman is, and a second viewing only reinforces its thematic richness.  No matter what adjectives or verbs you use to describe it, only one sentence really suffices: The Ferryman is the best play running on Broadway.”

Calling the play “gloriously hyperkinetic” in his 95-rated notice, Talkin’ Broadway’s Howard Miller reported that it “embraces comedy, drama, and melodrama in equal measure as it depicts both an intimate family saga and an expansive examination of the devastating impact of the entrenched "Troubles" of Northern Ireland.”  The Ferryman“is richly imagined, smartly directed by Sam Mendes, and smashingly performed.”  The TB review-writer affirmed that Butterworth “has outdone himself here”; calling him a “wordsmith,” Miller observed that “you can see how he draws inspiration from the likes of Shakespeare and Virgil, Sean O'Casey, Conor McPherson and Eugene O'Neill.  Yet he makes it all his own.”  The reviewer concluded, “Thanks to all involved, . . . The Ferryman is an absolutely sensational theatrical experience.”

In one of two reviews, this one receiving a score of 100, Steven Suskin proclaimed on New York Stage Review, “It is audacious to anoint Jez Butterworth’s The Ferryman the best play of the century, as we are not quite 19 percent of the way through. Even so, The Ferryman is the best play of the century thus far, setting a high mark to match.”  Suskin added, “Not since Angels in America: Millennium Approaches first appeared in 1992 has a new play been so thrillingly, enthrallingly breathtaking.”  The large cast is “superb,” all “giving assured performances”; “Mendes has pulled marvelous performances from them all.”  Despite its length, Suskin found the script most impressive: there’s “never a line or word that doesn’t contribute to the whole.”  The review-writer asserted, “Nothing is wasted, everything is fundamental, and the evening flies by so swiftly that you don’t realize you’ve been sitting there a tad over three hours.  It’s hard to be restless when you’re breathlessly engaged.”  Suskin concluded, “Butterworth’s The Ferryman, from start to finish, is a masterwork,” and advised readers, “Here’s your chance to see a new, instant and monumental classic fresh off the author’s computer screen.”

In the other NYSRnotice, this one rating only a 95, Melissa Rose Bernardo remarked, “It’s virtually impossible to describe The Ferryman without using the word epic.”  She also declared it “undeniably Butterworth’s best play,” which she labeled “a wrenching family drama.”  Barnardo warned her audience that “you’ll find yourself on the edge of your seat during even the most sedate scenes.”  In her summation, the second NYSR writer observed, “It’s not a spoiler to say that The Ferryman ends tragically—as so many epics do.  But it ends so ferociously, in such a glorious burst of action, predictions, and promises, that a follow-up would not be unwelcome.  After more than three hours, it feels like The Ferryman has just begun.”

On Broadway World, Michael Dale assured potential theatergoers that despite The Ferryman’s length,  “the play flies by,” and that under Mendes’s “empathetic direction, the wonderful ensemble company provides deeply-textured and entertaining performances.”  Not having liked Butterworth’s The River or Jerusalem, Dale reported that The Ferryman“is a completely different kind of drama and its combination of warmth, romance, humor and intrigue is totally engaging.” 

JK Clarke dubbed The Ferryman“compeling” drama on Theater Pizzazz, with “terrific performances” from the large cast.  Clarke observed, “The Ferryman’s three plus hours fly by because of so much to see, hear and devour leaving no down time for the audience.”  With the crowded and busy stage, the TP reviewer asserted, “there’s always something occupying the eye and ear.”  In his final analysis, Clarke stated, “Despite many of the portrayals of the Carney family being clichéd and possibly offensive stereotypes, they represent, even in the midst of tragic and troubled times, a celebration of the love, humor and unity of an Irish family.  And it is a joy to witness.”

Elyse Sommer of CurtainUp, virtually echoing TheaterMania’s David Gordon, asserted, “If ever the word ‘epic’ is fitting rather than an over-used cliché, Jez Butterworth’s The Ferryman is it.”  Dubbing the play a “saga,” Sommer nevertheless found that “the interactions between all [the] characters, in and out of the spacious family room and kitchen and up and down a sky high stairway, dish up plenty of Irish story-telling clichés,” listing the same elements of The Ferryman cited by many of her colleagues.  She added that “the plot’s political thriller aspects become increasingly melodramatic.”  Still, the CU review-writer noted that the play “is so filled with rich dialogue and well defined, marvelously portrayed characters that, even when they lean towards the stereotypical and clichéd, their words and actions manage to feel integral and, yes, necessary.”  She continued: “As for the menacing political situation, its veering towards melodrama makes for a finale that’s as inevitable as it is gut-wrenchingly stunning.”  Sommer found, “The writing, direction, performances and top drawer design work bring out the full flavor of this multi-generation filled home.”  In her conclusion, Sommer acknowledged, I’ll admit I could have done with a few less songs and somewhat shorter monologues from the uncle and aunts, but given that this is such a well conceived and executed theatrical package, the more than three hours I spent at the Bernard R Jacobs Theatre passed a lot faster and more enjoyably than a lot of 90-minute shows I’ve seen.”

City Cabaret, the site that scored a 99 for the review of Elizabeth Ahlfors, labeled The Ferryman“exemplary,” “a personal generational play, lavish with emotion, laughs, tears, and especially secrets.”  Ahlfors called the play “a rambling Irish tale . . . with lots of links to classical theater and literature.”  Ahlfors felt that even in the large cast, “each character is expressive, with intriguing connections.”  In her judgment, “The Ferryman ran for three years in London, winning major reviews.  It can do no less here.”

On the Daily Beast, Tim Teeman unabashedly proclaimed:

To be clear: Jez Butterworth’s The Ferryman is a rollicking, moving, enveloping masterpiece, an emphatic herald of the strength and power of original playwriting on Broadway.  It is deserving of every single award it won in London prior to coming to New York, and every award it should deservedly win while it is [here].

It’s easy to see how it earned a score of 100 from Show-Score, but Teeman continued: “Do whatever you can to see it; much-loved relations, prepare to be sold.  Rarely is theater so beautifully written, brilliantly acted and directed, and impressively mounted.”  Just to be sure we “[g]et the message,” the DB writer pointed out: “The Ferryman is a feast of dramatic forms and shapes, containing song, dance, plot, vivid action, thrilling speech, violence, poetry.  It is earthy, real, brutal, and it is airy, sometimes abstract, flirting with metaphor, myth, and symbols.”  Teeman found the play “rich, and so full of textured, watchable characters telling stories of modern times and times of yore, that one leaves the play wishing either to watch hours more of it or hope it births a sequel and movie.”  The DB reviewer, referring to the Sean O’Hagan article in the Guardian, closed his revuew by remarking:

The characters read as characters, not as stereotypes, their “Irishness” not reduced to a set of hoary cultural markers.  One wants to know the characters more at the end; indeed, we have barely begun to know them.  What one does know of them invites further intimacy and inquiry.

Jonathan Mandell characterized The Ferryman as “rich, sweeping entertainment—epic, tragic . . . and cinematic” on New York Theater.  He explained “cinematic” by pointing out that “‘The Ferryman’ comes closer to a movie than to most plays these days in several ways:  Its scale—there are some two dozen actors, all terrific, most making their Broadway debuts; its embrace of naturalism—there’s a live baby, a bunny, and a goose!—and simultaneously of myth; its willingness to mine archetypes, and its bold use of familiar storylines from crowd-pleasing genres.”  Mandell also asserted, “A significant joy of ‘The Ferryman’ is sharing in the characters’ excitement, dancing, singing, joking and general hubbub during the Harvest and the Harvest Feast that follows.”  The NY Theater blogger further observed that the many “plotlines give ‘The Ferryman’ forward thrust.   But the many characters and their stories give it beauty.”  In his final analysis, Mandell deemed The Ferryman“the most thrilling play of the Broadway season.”

In the lowest-rated review on Show-Score (35), Cahir O’Doherty wrote on IrishCentral“that Jez Butterworth’s play is about as subtle as a brick hurled through an Orange Hall window.” (“Orange Hall” is a reference to the meeting lodges of the Loyal Orange Institution, more commonly known as the Orange Order, a Protestant fraternal order in Northern Ireland with strong anti-Catholicism policies and devoted to the British crown.)  O’Doherty continued, “It doesn’t matter that it’s not really an Irish play in any sense at all, but rather a sort of late Shakespearean comedy festooned with vaguely Irish avatars superimposed over an arrestingly weird mashup of influences that include Cold Comfort Farm, The Brady Bunch and High Noon.”  After dismissing several of the characters (not the actors, mind you) as incredible or clichéd, the IC reviewer added, “The plot of The Ferryman is on its face ridiculous. . . .  It’s simply a contrivance to drive the engine, power the play.” 

“So many scenes rankled me or made me scoff.”  The writer recounted that he was a teen himself at the time the play is set; he remembers, “Back then, people weren’t celebrating big bountiful autumn harvests with rustic Arcadian dances and giant family feasts.  More often they were reeling from seeing the land they loved turned into a slaughterhouse. It was a depressing time.”  Furthermore, O’Doherty recalled, “There really wasn’t a lot of golden world country dancing going on.  Strangely enough, we weren’t in the mood.”  All told, the review-writer summed up:

What’s disorienting about The Ferryman is that real life keeps breaking through its idyllic forest of Arden set up, but each time it does we even have a melancholy Jaques figure to pull a rabbit from his pockets or quote Virgil, tearing at the fabric of what is real with whimsical theatrical fancy.

O’Doherty’s overall complaint about The Ferryman was as follows:

If there’s one place in the English-speaking world that Americans know less about than even the English, it’s Ireland.  To the average American we’re a sort of unstable mash-up of castles and fairies and sad ghosts and Guinness; in England, we’re often just the small, sad field between them and the Atlantic.  Both of these outlooks are problematic.

His final word on the play was: “The Ferryman means well and it often plays well.  But it simply isn’t us.”

Tulis McCall of New York Theater Guide called The Ferryman a “brilliant production” and pronounced, “This is not so much a play as it is a communal aria.  The writing is choral.  The characters move in and out like wild folk dancers slipping in and out of the light.”  McCall reported, “Each of the performances is crafted to perfection, and Sam Mendes' direction insures that everyone has their spotlight.”  As for the script, “Jez Butterworth knits characters into characters, then into stories, then into layers of overlapping colors, then into worlds that are larger than the stage that holds them.”  By the end, the NYTG reviewer felt, “The story has woven you into its web without your knowing it.  The result is that, when this play is over, you wish it were not.” 

[Several mentions of Tracy Letts’s family play, August: Osage County, which ran on Broadway from 2007 to 2009, were made by reviewers of The Ferryman.  I not only saw that production, but it was one of the first plays on which I reported on Rick On Theater.  Interested readers who want to check out what the cross-references mean are encouraged to check back to my report on 30 June 2009 (https://rickontheater.blogspot.com/2009/06/august-osage-county.html).]

'Waiting For Godot' (Druid Theatre Company)

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As frequent ROTters will know, I consider Waiting for Godot one of the most important plays of the 20th century—perhaps the single most important work of Western theater.  It confused many viewers, both theater pros and general audiences, when it first hit the stages of Europe and the United States in the early 1950s, and many dismissed it.  But it changed everything that came after.  Western theater has never been the same.  Just the week after I saw a new staging of Godot, I saw the revival of a 2004 play, Thom Pain (based on nothing) by Will Eno, who was described at its U.S première in the New York Times as “a Samuel Beckett for the Jon Stewart generation.”

I don’t get to see all the new productions of Samuel Beckett’s masterpiece, but I go to as many as I can manage, so when my friend Diana called over the summer to tell me that coming to the 2018 Lincoln Center White Light Festival was a production of the Druid Theatre Company of Galway, Ireland, one of whose previous productions I’d seen six years ago (Famine by Tom Murphy, part of the three-play series DruidMurphypresented at the Lincoln Center Festival that summer; see my post on 24 July 2012), I jumped at the chance.  We booked seats at the Gerald W. Lynch Theater at John Jay College of Criminal Justice on West 59th Street for the 7:30 performance on Friday evening, 9 November.

The Druid’s presentation of Waiting for Godot ran from 2 to 13 November 2018.  Previously, the production ran at the company’s home theater in Galway from 22 February to 3 March 2018 and then toured Ireland, playing Limerick, Letterkenny, Dublin, Cork, Longford, Wexford, Dún Laoghaire, and Sligo.  Before coming the New York’s White Light Festival, the Druid’s Godotappeared at Washington, D.C.’s Shakespeare Theatre Company (17 April–20 May), the Chicago Shakespeare Theatre (23 May-3 June), and the Edinburgh International Festival (3-12 August); the production also made a return trip to Druid’s hometown for the Galway International Arts Festival (7–23 July).  (The explanation for the very short run at the home theater, a scant 10 days, is director Garry Hynes’s “very low expectations,” according to actor and former columnist for Back Stage Michael Kostroff.  “We very deliberately scheduled it for a very short run in our own 100-seat theater,” said the director, “so that if we fell on our ass with it there weren’t going to be too many people around to watch the damage.”  The evidence is that they didn’t stumble—not by a longshot.)

The White Light Festival, now in its ninth year, is Lincoln Center’s annual exploration of music and art’s power to reveal the many dimensions of our interior lives.  International in scope, the multidisciplinary festival offers a broad spectrum of the world’s leading instrumentalists, vocalists, ensembles, choreographers, dance companies, and directors complemented by conversations with artists and scholars and post-performance White Light Lounges. The festival will occupy six venues in the Lincoln Center area to present more than a dozen events.  “This year,” says Jane Moss, festival director, “we focus on what it means to be human in an increasingly fractious world—a world where communication, compassion, and creative expression remain vital to our survival as a global community.”  The festival takes its name from a quotation by Estonian composer Arvo Pärt (b. 1935): “I could compare my music to white light, which contains all colors.  Only a prism can divide the colors and make them appear; this prism could be the spirit of the listener.”  

(For background on the Druid Theatre Company, see my report on Famine, referenced above; for a short bio of Samuel Beckett, see the report on the last production of Godot I saw, performed at New York University’s Jack H. Skirball Center for the Performing Arts three years ago by Gare St Lazare Ireland, posted on 31 October 2015 [https://rickontheater.blogspot.com/2015/10/waiting-for-godot.html].  See my report on While I Was Waiting, posted on Rick On Theater on 1 August 2017, for a brief profile of the Gerald W. Lynch Theater.  There is more detailed information on the playwright and his absurdist tragi-comedy in “Thoughts on Waiting For Godot” and “More Thoughts on Waiting For Godot,” 1 and 3 April 2009.)

There’s really no plot in Godot, of which Irish Times reviewer Vivian Mercier said in 1956, it’s “a play in which nothing happens, twice.”  (That wasn’t a put down.  Mercier went on to exclaim that it nevertheless “keeps audiences glued to their seats.”)  Of course, Beckett says so himself: One of his characters declares, “Nothing happens.  Nobody comes, nobody goes, it’s awful.”  I describe the events of the play in my report on the 2015 Godot).  In brief, act one presents Estragon (Aaron Monaghan, short and stocky), called Gogo (already on stage before the lights come up), and Vladimir (tall, thin, and rangy Marty Rea), known as Didi, as they wait for a man called Godot—who famously never comes.  A study in absurdist co-dependency.  The two wayfarers, obviously once refined men now down on their luck, occupy themselves with various time-passing activities—the French title of the play, the version Beckett wrote first, is En attendant Godot, which translates as “While waiting for Godot”—until they meet Pozzo (Rory Nolan) and Lucky (Garrett Lombard, looking like a Noh white lion character in hobo drag) passing through the barren landscape with one, lone, leafless tree.  Pozzo is the master, the slave-holder, the man of importance; Lucky is his mostly mute, cowed menial whom Pozzo leads by a long rope around his neck.  After Pozzo and Lucky depart, a boy (Jaden Pace at the performance I saw; he alternates with Nathan Reid) arrives to tell Gogo and Didi that Godot will not come today, but surely tomorrow. 

In act two, the same events occur, though Pozzo and Lucky are traveling in the opposite direction and Pozzo has had a change of fortune: he’s now blind.  After the travelers leave, the boy comes again with the same message.  Indeed, a play of little action, in the strictest sense as Aristotle or Stanislavsky would define it—but riveting and eternally revealing.  At two hours and 30 minutes in length, the performance seems to zoom by and I sat, as I have at other performances of Waiting for Godotsince I first saw it as a college freshman in 1965, engrossed and mesmerized, listening afresh to Beckett’s words, hearing them again for the first time. 

It doesn’t make much sense for me to review Beckett’s play again (see what I said in the Gare St Lazare report); I haven’t changed my mind about it.  Each time I see Waiting for Godot, I become more certain that my first impression was absolutely correct and really great productions confirm that opinion in spades.  The Druid staging qualifies as great; even Diana extolled it enthusiastically, including a week later when she and I met to see the Thom Pain revival at the Signature Theatre Company (report forthcoming).  It was magnificent!  Possibly the best Godot I’ve seen so far.  (I’m leaving room for future productions, but I’d be surprised that any surpass the Druid’s.)  I also repeat what I said in 2015 about providing an interpretation of the play: There are so many, and they get so complex that it would be bootless to attempt one here—so I won’t.  (Interested readers can find some discussion of the play’s meaning(s) in the two 2009 articles I mentioned above.)

None of the cast are stars over here (though they all appeared in 2012’s Famine, which was also helmed by Hynes), so this wasn’t a bravura performance, but an excellent ensemble that revealed some things in the play I’d never noticed before (or maybe forgotten).  At 2½ hours (including intermission), it just zipped by without lags or slow-downs.  Oh, and it’s funny, too—often hilarious, with music hall gags and classic comic turns, all executed with alacrity by the Mutt and Jeff of Beckettworld, pratfalls from the portly Pozzo, and Lucky’s insane “thinking” on command (which received enthusiastic applause from the audience) that comes off like Professor Irwin Corey on acid (assuming, of course, that Corey wasn’t already on acid).  The White Light audience was especially receptive to the humor, both low and highbrow.

In that other Irish production of Godot in 2015, I don’t recall the Irish dialect featuring so prominently in the performance.  (I checked my report and I never mentioned an accent.)  Here, Rea’s Didi and Monaghan’s Gogo both use it, which makes Beckett’s lines absolutely musical.  (That alone made me notice some lines on which I haven’t focused before.  I was particularly struck with Gogo’s realization, “Everything oozes.  It’s never the same pus from one minute to the next” because it’s a grotesque restatement of a key term of Heraclitus of Ephesus, one of Beckett’s principal philosophical sources, who said: “Everything flows.”  One cannot place the same foot in the same stream a second time, the classic Greek philosopher explained, because neither the foot nor the stream is by then the same.)  It was truly beautiful just to listen to! Interestingly, Nolan’s Pozzo is more English in his speech than Rea/Didi and Monaghan/Gogo, which adds a level of political commentary (which I suspect Beckett didn’t intend, but which isn’t intrusive and is even titillating):  Pozzo, the slave-master, the autocrat, the self-important bully, is English, literally throwing bones to the two Irish wayfarers—who, in this production, are clearly once-prosperous gentlemen who’ve fallen low (rather than just tramps or even tramp-clowns à la Emmett Kelly, as they were in the Gare St Lazare rendering). (For the record, young Pace is an American actor and was not made to affect an accent, either English or Irish.)

Overall, the acting and production were superb.  None of the roles (even the boy) is easy, and I can tell you from my own brief experience as an actor that plays like Beckett’s, Absurdist and anti-realistic scripts, are harder than even Shakespeare or the Greeks.  Maybe the artistic challenge puts everyone on his acting toes, but for whatever reason, the Druid company’s Waiting for Godotwas a showcase.  As absurd (lower case) as the stage life is, these actors all made it look perfectly reasonable—within the world of Beckett and Godot.  If you’ll allow me to make a crass analogy, it’s a lot like watching the films of Star Wars or Lord of the Rings: we know those worlds don’t really exist, but for the span of the movie, we believe they do and all the people who live in them behave in accordance with the rules, forces, and environments of those snow globes.  That’s what Monaghan, Rea, Nolan, Lombard, and Pace all have to do—and accomplish seamlessly.  I suspect it’s easier to do in the Star Wars or Ring movies because, first, of all the technical assistance the filmmakers have on call and, second, they don’t have to do it live in front of an audience.  They also don’t have to keep it up for 2½ hours, eight performances a week.  

(I have no evidence for this, but I have a feeling that, while most actors and directors who do Shakespeare or Shaw or Molière or Mamet or Hansberry do it because the think the plays are good or important, they do Waiting for Godot because they love it.  Oh, sure, most directors and actors have favorite Shakespeares or Shaws—I love Much Ado About Nothing and The Man of Destiny, for instance—but an entire cast of Hamletlovers?  Probably not.  But Godot?  I bet if you polled the casts and directors of every major production of that play, you’ll find that almost everyone involved signed on out of love for the play.  Just a feeling.)

Hynes’s staging is more physical than many I’ve seen—not just in the sight gags, which are generally played for laughs, but in the constant business in which Gogo and Didi engage.  (Remember, the point of the play is what the two men do while they’re waiting for Godot.  It’s not about the waiting; it’s about passing the time during the waiting.)  All four of the main actors, Monaghan, Rea, Nolan, and Lombard, are superb physical performers, especially Monaghan and Rea, and Gogo, Didi, and Pozzo always seem to be in motion in some way or another, even if they’re just vibrating or swaying.  Waiting for Godot isn’t a play about activity or motion, yet Hynes’s version seemed right nonetheless.  The difference is that these wanderers don’t wait inactively or motionlessly; for them, waiting is an action.

Designer Francis O’Connor’s conception of Beckett’s “A country road.  A tree.” is a flat, arid space (no road as such) with a leafless tree shaped like a gigantic divining rod pointing at the ground—as if signaling that whatever the travelers are looking for, this is where to search—and an egg-shaped rock, smooth, white, and oval, where Didi and (especially) Gogo sit when they’re not bouncing around the bleached terrain.  It’s not a claustrophobic or confining place, but there’s nothing here to recommend it as a good place to wait.  It’s still a prison, albeit without walls—after all, Didi and Gogo can’t escape it; they may leave, but they always come back.  The whole set, though, is enclosed by a color-changing lighted frame that sets a mysterious boundary around this little world.  From the way Didi and Gogo look out into the distance in either direction, striking a cartoon sailor’s searching posture—one foot thrust way back, torso leaning as far forward as physically possible, and one hand shading the eyes for better viewing—it’s clear that as bare as the waiting place is, the landscape all around the two is even emptier. 

Lit by James F. Ingalls with shades of white light, bright during the day, dim at night, but with no visible color, the gray cyclorama that stands in for the sky is as characterless as the land.  At night, a balloon-like moon floats in from the stage-left wing (reminding me somewhat of Rover, the menacing balloon guard that prevented prisoners from escaping The Village in the ’60s British TV series The Prisoner).

O’Connor’s dress for Didi and Gogo makes obvious that they aren’t the baggy-pants clowns of the Gare St Lazare production and not quite “gentlemen of the road,” but once-successful men of some affluence who’ve fallen on hard times.  The clothing also seems to enhance the physical contrast of the two wanderers.

Show-Score based its review survey on 21 notices, but the site included 10 reviews of performances in Ireland, Washington, and Chicago.  Based only on the ratings for the 11 New York City reviews, the average score was 85, with a top score of 97 (Show Showdown) followed by a 95 (Exeunt magazine) and a low score of 70 (TheaterScene.net), backed by a 75 (New York Times).  All the published reviews tallied by Show-Score (100%) were positive.  I’ll survey nine reviews for my round-up.

In the New York Times, the only newspaper to cover the White Light’s Godot, Ben Brantley began his review by asking, “Have you ever paused to consider the spiritual and physical affinities between the desolate universe of Samuel Beckett and the wacky world of vintage Warner Brothers cartoons?”  Well, I never have, and Brantley acknowledged that he hadn’t, either.  “Or at least not until I saw the Druid Theatre’s production of Beckett’s ‘Waiting for Godot.  Calling the production “highly stylized and very funny” in his 75-rated notice, the Timesman confessed, “I found myself transported to Saturday mornings with Looney Tunes from my childhood,” adding, “Little did I know then, as I chuckled over the frantic antics of Daffy and Bugs and company, that I was taking an extended course in existential futility.”  Among the parallels with the universe of cartoons, Brantley pointed out “the sense that no matter how hard and cruel the day has been, those who lived through it are ready to begin the same old punishing routine the next morning” and, perhaps most pointedly, “the suspicion, which freezes into certainty, that those who work so ardently to achieve their elusive goals will never, ever be rewarded: not Wile E. Coyote in pursuit of the fleet Road Runner, nor Sylvester the Cat, hungry eyes forever trained on the unreachable Tweety Bird.”  The same, he observed, is true of Vladimir and Estragon. 

In addition to their “vaudevillian and music-hall-clown nature,” Brantley found that “the improbably elastic pair of Aaron Monaghan (Gogo) and Marty Rea (Didi) float them into the stratosphere of the Looney Tunes menagerie.”  The Times reviewer pronounced the production “one of the most accessible, and enjoyable, ‘Godots’ on record.  It’s lively and sensibly silly enough to take a child to, at least for its first act.”  He affirmed, “Every one of the jokes, in all their fugue-like repetition, lands solidly.  And lines to which I’ve never paid much attention before stand out in illuminated relief.” 

“What you may find yourself missing,” Brantley lamented, “is the deeply touching familiarity of Gogo and Didi’s relationship, a portrait of marriage of sorts, in which interdependence is mixed with impatience and irritability.”  (I’m not so sure this co-dependency was lacking.  Another reviewer said of the Edinburgh International Festival that the relationship was like that of a father with a toddler.)  He found the production’s “comic exaggeration can feel a bit distancing.”  “Still,” wrote the reviewer, “I can’t imagine a better introduction than this lucid and entertaining cartoon of a show.”

Emily Nemens declared in the Paris Review, “The Galway-based company knows its Beckett, . . .nailing not only the dialogue but those strange stage directions, bowler hat blowing and all.”  Nemens continued, “By the end of the two acts, I felt like I’d known Gogo and Didi . . . for many more moons than the two that rise onstage—it’s a testament to the pair’s ability to perform the challenging script, which is at once existentially wrought and physically demanding.  Both are taken to their logical extremes with the actors’ emphatic delivery (there are squeaks, whispers, shouts) and physical feats (there’s a good moment of shoe-tugging that looks more like partners’ yoga).”  Sympathizing with Gogo and his sore feet because she’d injured her own, the Paris reviewer asserted that “the strange sense of urgency wrapped in never-ending limbo that compels Beckett’s play is bigger than my busted pinkie toe.  It echoes across the ‘muddy’ scenery and into all of our lives.”

In the review with the highest rating from Show-Score, a 97, Wendy Caster labeled the Druid production of Godot“superb” on Show Showdown and proclaimed it “damn close to perfect.”  Caster felt, “Garry Hynes’s meticulous direction exquisitely balances the pain and humor of Beckett’s heartbreakingly funny play.”  She even found parallels between “the rich bully Pozzo, full of bluster and in desperate need of constant flattery”  and our “45th president,” making the  play hit “particularly hard this time around.”  The Show Showdowner affirmed, “Everyone affiliated with the production provides top-notch work,” adding a “special tip of the hat to movement director Nick Winston, whose work deliciously blends clowning and grace.” 

In her review which scored a 95 on Show-Score, Exeunt magazine’s Ran Xia made a painterly reference to set the tone of her notice and the play: “The color scheme recalls Rembrandt, but the aesthetics are full Magritte: making something tragic-sad into whimsy.”  (I have to quote Xia’s next remark—because it could be me saying this; in fact, I did say it: “Waiting for Godot has always been one of my favorite plays.  It is a pretty much flawless script.  Over the years I’ve seen a fair share of topnotch productions and with each one I see, I hear something new and realize something fresh to unpack.”)  The Exeunt reviewer further declared, “Never have I experienced Waiting for Godot in such a brand new way than I did with director Garry Hynes’ interpretation,” adding that the Druid rendition “is by far the funniest version I’ve seen.”  She affirmed, “The result is deeply satisfying.  It galvanizes an unsettling, surreal, and entertaining version of Godot.” 

Xia, like me, was taken with the language of the Druid staging of Godot.  “The poetry of this production is built in in a macro way.  The rhythm of the language is stylized, but accessible; it treats every word with care, yet doesn’t take itself too seriously.”  I attributed this in large part of the Irish English spoken by actors Monaghan and Rea.  Xia makes a somewhat similar judgment, finding that “the performers’ Irish lilts . . . grounds the language in a kind of naturalism that cannot be achieved with an American or British accent.”  She even draws a  conclusion from the fact that Pozzo, Lucky, and the boy don’t use Irish accents: “this further accentuates the ‘otherness’ of Estragon and Vladimir.”  Xia’s concluding assessment of Druid’s Waiting for Godot is quite personal:

Godot has always made me cry, but Druid’s version made me laugh harder than I ever have before.  It later became the most unsettling too, in a satisfying way.  I’ve heard it said that the purpose of theatre is to comfort the afflicted and to afflict the comfortable.  I see Waiting for Godot as the epitome of that.

The website New York Stage Review posted two reviews of Godot.  In one,David Finkle asserted that Beckett’s play is “the great play of the 20th century” and affirmed that “nothing done in Garry Hynes’ production . . . makes me think otherwise.  If anything, it substantiates and enhances my opinion.”  Finkle’s colleague Michael Sommers found that the “Druid theater company . . . delivers a very fine staging of Waiting for Godot that lends the play a glowing sense of humanity.”  He reiterated, “The production . . . presents a truly radiant interpretation of Beckett’s challenging work.”  Sommers remarked extensively on “the natural quality of [the] easy rapport” of Monaghan’s Estragon and Rea’s Vladimir, feeling that their “personal warmth and vitality . . . brightens the existential desolation of Beckett’s classic.”  In addition, “Somehow they are able to be as funny as they are poignant, and that’s quite an achievement.”  Sommers also comments on the Irish accents of the performers, which he felt “underscore the musical quality of Beckett’s dialogue and point up its Irish rhythms.”  Overall, the cyber-reviewer concluded, Hynes “successfully infuses Beckett’s bleak study in existence with a warm, wonderful sense of humor and eternal life.”

On Broadway World, Adam Cohen asserted, “The production excels at finding the humor in the mundane; it pierces with a gracious, poignant truth of friendship” and the director “mines the piece for its quiet moments and visceral existential angst and vaudeville farce.  She firmly redefines our notion of tragic daily rituals while finding the necessary, vital humor.”  Cohen added, “There's immense heart to this production” and he found, “Hynes direction is assured, filled with comedic grace and the brittle tension of daily grind.” 

David Barbour of Lighting & Sound America deemed “that Garry Hynes' production has an antic physicality that gives this Godot an artfully cartooned quality all its own.”  He asserted, “Indeed, in this Godot, the news is so awful that there's nothing left to do but laugh.”  Barbour complained, however, “The one weakness of this approach is that—during the first half, especially—the actors seem to leap from one comic conceit to another with such skill that some of the play's darker, deeper notes are obscured.”  But he backed off some, conceding that “in the later passages, a genuine and profound sense of loss emerges.”  The LSA reviewer’s final analysis was: “For all its comic invention, Hynes' approach may not be to all tastes . . . .  But if, like me, you recognize Beckett's essential place in the dramatic canon while quarreling—for reasons of temperament, philosophy, or religious belief—with his vision, this may be the Godot for you.”

Show-Score’s lowest-rated review, with a score of 70, was Darryl Reilly’s notice on TheaterScene.net, in which he explained, “Yoga tree poses, pratfalls, and rapid-fire verbal delivery reminiscent of Abbott and Costello routines are characteristic of how director Garry Hynes answers the question of what to do with Samuel Beckett’s masterpiece, Waiting for Godot.”  Reilly reported, “Ms. Hynes has the cast at full speed emphasizing slapstick and employing stylized poses and gestures.  There’s exaggerated choreography-like movement such as extending legs and dipping down, grabbing at each other and jumping.”  He felt that this tactic was “accomplished if overdone” because the “plethora of gags and set up punchline recitation gets laughs at the expense of emotional resonance.”  The TS reviewer thought, however, “A few bits are quietly played due to the nature of those specific passages and are quite lovely,” but “[o]verall, there is a lack of visceral depth to this arguably superficial treatment.”  His final word was: “This Waiting for Godot is overall pleasing without making much of an impact.”

[I got to the theater for Godot at about 7:15 for the 7:30 curtain. (I had a problem on the subway.)  I arrived to be greeted by a longish line for security checks.  I encountered heavy security for To the End of the Land, the Israeli play I saw at the Lynch at last year’s Lincoln Center Festival (report posted 6 August 2017), but there’d been threats and protests for that.  I don’t know why there’d have to be such security measures for an Irish production of Waiting for Godot. ] 

'Thom Pain (based on nothing)' (Signature Theatre Company)

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Until 10 days ago, I’d only seen two of Will Eno’s plays, The Open House in 2014 and Wakey, Wakey in 2017.  (Reports on those performances are posted on Rick On Theater on 16 March 2014 and 24 March 2017, respectively.)  They were both quirky, interesting, surprising, and fun, and I put Eno on my list of writers on whom to keep tabs.  So when I saw that a revival of the 53-year-old playwright’s break-out play, Thom Pain (based on nothing), was to be part of the Signature Theatre Company’s 2018-2019 season, I included it among my subscription selections.  Diana, my usual theater companion (and my STC subscription partner) met at the Pershing Square Signature Center in Theatre Row on Friday night, 16 November, for the 7:30 performance in the Irene Diamond Stage of the intermissionless, 70-minute, one-man show.

The presentation is part of this season’s Legacy Program at Signature, which the theater bills as “a homecoming for past Playwrights-in-Residence,” showcasing premières of new works or revivals of older plays by writers who have had Residency 1 or Residency 5 seasons previously.  (Eno, the first “graduate” of Signature’s Residency 5 program, was a resident writer from 2012 to 2017.  The two plays I saw were presented during that tenure.)  The current revival of Thom Pain, directed by Oliver Butler (who also staged Open House) and starring Michael C. Hall (Hedwig and the Angry Inch, The Realistic Joneses; he’s probably best recognized for his eight seasons as the title character, the serial killer in Showtime’s Dexter) began previews on 23 October 2018 and opened on 11 November; it’s currently scheduled to close on 9 December (after two extensions from 25 November and 2 December).

The world première of Thom Pain (based on nothing), after a Launch Pad reading at the Soho Theatre in London, was at thePleasance Courtyard at the Edinburgh Festival from 24 to 30 August 2004; the Soho Theatre Company production, directed by Hal Brooks with James Urbaniak as Thom Pain,won the First Fringe Award at the festival.  The production returned to London and the Soho Theatre for a regular run from 3 to 24 September 2004.  Thom Pain’s New York and U.S. première was at the Off-Broadway DR2 Theatre in Union Square from 1 February to 4 September 2005; Urbaniak was nominated for the Drama Desk Award for Outstanding Solo Performance for the production and Charles Isherwood proclaimed Eno in the New York Times as “a Samuel Beckett for the Jon Stewart generation.”  Thom Pain (based on nothing) was a finalist for the 2005 Pulitzer Prize for Drama.  

Since then, there have been many revivals around the U.S. (Seattle Repertory Theatre; Dallas Theater Center; Theatre Wit of Chicago; Austin, Texas’s Hyde Park Theatre; Actor’s Express in Atlanta, and others) and the world (Finland, France, Israel, Holland, Norway, Portugal, China, Mexico, Germany, and more); the script has been translated into over a dozen languages.  The  current STC revival is the first in New York City since the 2005 début.  A filmed adaptation of Geffen Playhouse’s production of Thom Pain (based on nothing) starring Rainn Wilson (and also directed by Oliver Butler) was aired on the streaming service BroadwayHD in January 2018.  (The text of the monodrama is published by Oberon Books [as Thom Pain (based on nothing): Published with Other Monologues for Theatre, 2004], the Dramatists Play Service [2005], and the Theatre Communications Group [as Thom Pain (based on nothing): With Other Monologues for Theatre, 2018].)

I included a brief biography of Will Eno, along with a discussion of his dramaturgy, in my report on The Open House, noted earlier, but to bring it up to 2018, his play The Realistic Joneses was presented on Broadway in 2014, receiving a Drama Desk Special Award; it was named Best Play on Broadway by USA Today and best American play of 2014 by the New York edition of The Guardian.  The Open House won the Obie Award for Playwriting for its 2014 production at the Signature Theatre Company and the 2014 Lucille Lortel Award for Outstanding Play; the cast and Eno all won Drama Desk Award Special Awards for the production as well.  The citation, which was for both the Off-Broadway Open House and Broadway’s Realistic Joneses, read: "For two extraordinary casts and one impressively inventive playwright.”  Last June, New York Times theater writers Ben Brantley and Jesse Green included The Realistic Joneses in their list of “the best 25 of the last 25 years.”  Of Eno’s writing, Brantley and Green wrote:

A philosopher and a wisecracker, Mr. Eno is a playwright who favors ideas over plot.  He also makes space for the language that gets those ideas across, the crackle of a quip, the snap of an upturned cliché. 

At home, Eno and his wife, actress Maria Dizzia, now have a four-year-old daughter, Albertine.

There’s no plot per se to Thom Pain (based on nothing)—which began as a character study of American revolutionary Thomas Paine (1737-1809), then Eno’s concept shifted when he realized his own “present and past pains” were the better vehicle for his message.  Even an event-by-event description of the 70-minute play would be longer than the performance.

It’s a monologue that might be called stand-up Existentialism (a label coined by Charles Isherwood in the New York Times).  Variously described as a “Beckettian monologue of a tortured soul,” “a combination of a Samuel Beckett-like meditation on the absurdist vicissitudes of life and a caustic monologue by one of those lesser late-night talk-show hosts,” “a mixture of a Shakespeare comedy and a (Samuel) Beckett piece,” “a stand-up routine that self-destructs as it goes along,” “a hybrid of stand-up com[edy], motivational speak[ing] and storytell[ing],” and “a Rorschach test . . . that never clarifies the point,” the play wanders with apparent aimlessness (but carefully planned by Eno) from subject to subject like a mental pinball.  An Absurdist mental pinball.  Describing the work, the playwright says: “Thom Pain is trying to tell his life story and gets interrupted by the fact that he’s alive.”

Eno has added a note on the Wikipedia page for Thom Pain that explains that it

is painstakingly constructed to create the effect of humanness in action . . . .  Because of his own defects, strengths, anxieties, and personality, he finds himself asking major questions about human life and how we define it, narrate it, value it, and ultimately live it.

In a program note for the Queensland Theatre Company (South Brisbane, Australia) production of the play, the playwright dismissed the notion of that Thom Pain is a playwriting experiment.  He said: “I guess I just think of it as a play.  Or, to be honest, more of a ‘thing’, I guess . . . I don't know.’"

The bare Diamond Stage is full of junk—not trash or garbage, but odd pieces of furniture, drop cloths, ladders, plastic sheeting on the wall, protective netting on the ceiling, and other odds-and-ends, as if it were a storage space for the detritus, discards, and left-overs of life.  It might be a basement somewhere (there are no windows) or an abandoned building.  It might be the theater itself, under reconstruction but the work has been halted.  Up right is a door to another room inside which is more stuff.  (The costumes and sets were designed by Anita Yavich and Amy Rubin; Jen Schriever's lighting leaves pockets of dark into and out of which Pain moves.)  The lights go to black. 

Pain (Hall), the play’s sole character, enters in the darkness—we can hear his shuffling footsteps—and after some preliminary feints, he asks, “Do you need to see me to hear me?” adding “If so, sorry.  Not yet.”  Then the lights go on and Hall’s standing down rightish, dressed in dark suit, white shirt, and dark tie.  He wears glasses which he’s cleaning with a handkerchief. 

Eventually Pain begins to tell the audience a story about a little boy writing in a puddle with a violin bow.  The story will reappear, but at the end of the introduction, Pain tells the spectators to go fuck themselves.  Hall’s remoteness makes it clear that the audience’s wishes are not Pain’s concern.

The tale of the little disabled boy whose dog is electrocuted in a puddle is just one of many bleak images Pain, a man who himself has suffered pain, imparts to his viewers as he muses about the awfulness of existence: “You just try to keep on living but it all seems so useless,” and “Maybe I was just born with a headache.”

Then he breaks into questions about life (“I disappeared in her and she, wondering where I went, left.”) interspersed with a bunch of non sequiturs: “It’s sad, isn’t it? This dead horse of a life that we beat all the wilder, all the harder, the deader it gets? . . .  On the other hand, there are some really nice shops in the area.”  Is the deconstructed setting a visualization of Pain’s disjointed mind?

At the end of the performance, Pain says, “I’m done with this.  Important things will happen, now.  I promise. . . .  I know this wasn’t much, but let it be enough.  Do.”  Then he adds, “Boo.  Isn’t it great to be alive?”  

That’s about the best I can do, people.  As you can gather, Thom Pain was a decidedly peculiar experience.  I have no idea what to make of it!  It sounded to me like a parody of Spalding Gray on acid channeling Ionesco or Beckett.  If you can conceive of that.  I’d need to read (and, probably reread) the script to unpack this play—and that’s not really any fun, and it’s decidedly anti-theatrical.

I can’t think of a way to report on this play.  I can’t even describe it much beyond what I just said—much less evaluate it or interpret it.  So, I’ve decided to approach this report from a completely different angle.  (Check what I did for Perfect Crime, an awful mystery play Diana and I saw seven years ago.  I couldn’t write about that play, either, so I decided to write about how the producers kept it on stage for what then had been almost 25 years despite how bad it is.  That report was posted on Rick On Theater on 5 February 2011.)

Taking Ben Brantley’s New York Times “review” as a starting point, I’ll examine reviewing a play like Thom Pain.  What Brantley did, which really ticked me off, was write about how this production differed from the Soho Theatre production he saw in London in 2004.  (Don’t confuse London’s Soho Theatre with New York City’s Soho Repertory Theatre.)  Maybe he just couldn’t come up with anything cogent to say about the STC mounting, or he didn’t want to write this review.  (I know—this is similar to my own situation.  But, first, I’m not being paid to render a judgment of the shows I see—that’s not my job, but it is Brantley’s and all who call themselves “drama critic.”  Second, I’m not posting “reviews” on Rick On Theater; I’m posting “reports,” and I reserve the right, as this is my blog, to cover the shows I see from any perspective that strikes me as interesting.)

Brantley wasn’t the only review-writer to use the earlier production of Thom Pain (based on nothing) as a yardstick by which to measure Butler’s version for the Signature Theatre Company.  (Other than Brantley, though, all of the others based their comparisons on the play’s 2005 New York début.)  The Timesreviewer, however, was the only one I read who based essentially his whole critique on the comparison.

On 1 December 2010, I posted ”Dante update neither divine nor comedy,” a film review by Kyle Smith of the New York Post.  Smith had found a clever way to write about a movie he obviously didn’t want to bother reviewing, Jackass 3D.  What Brantley did wasn’t close! 

In my introduction to my repost of Smith’s review, I wrote:

I got the sense that Smith didn’t really want to review Jackass.  It’s his job and he was handed the assignment, so he couldn’t just blow it off, and writing a “serious” review would have been dull—both to do and to read, I imagine. . . .  But Smith found a way to do something interesting while still fulfilling his responsibility: telling us what he thought about the movie.

What Smith had done was find references and parallels in Jackass 3D’s “trademarked gross-out shenanigans” to Dante’s Divine Comedy, surely one of the most classic poems of all classic literature.  (He even found parallels between Johnny Knoxville, the movie’s producer, and the medieval Italian poet himself, Dante Alighieri.)  The mismatch was surely meant to be tongue-in-cheek, but Smith never addressed that juxtaposition.  He treated the comparison as legit, even upbraiding Hollywood for sneaking in so much surreptitious education into a boorish popular entertainment.  (I  congratulated Smith for his “delicious—and effective—use of irony.”)

In my afterword, I pointed out, “What gets me most here is how Smith, even while taking a humorous approach that clearly is meant to make fun of the movie itself, still manages to tell us what he thinks of it (even though, until the last sentence, he doesn’t directly state his opinion).”  I concluded: “I think this may be one of the best reviews of a bad movie (in the opinion of the reviewer, of course) I’ve ever seen.”  I added at the end of the intro, “There’s a lesson here for all writers . . . who are required to write about something in which they find little of interest or value.”  (ROTters who are interested—and I strongly recommend this—should read Smith’s review: https://nypost.com/2010/10/15/jackass-3ds-dante-update-neither-divine-nor-comedy/.)  Brantley didn’t learn it.

I feel Brantley’s review of Thom Pain, which I’ll try to summarize later, was a cop-out.  He dodged his responsibility and revisited an experience he already digested 14 years ago.  He opened his review by stating: “Audiences already familiar with Will Eno’s ‘Thom Pain (based on nothing) . . . may find this Stygian space roomier and less oppressive than they remembered.”  Well, that’s not me.  The Timesman went on to describe the STC revival in terms of Soho’s première and Hall’s performance with respect to James Urbaniak’s.  Cop-out.  Unhelpful cop-out. 

What pissed me off was that, not having seen that London production, I have no way to understand what Brantley thought of the Signature version or how he felt about it.  For me, it was a meaningless review because he assumed knowledge or experience I didn’t have; I had no frame of reference.  It’s a version of the blind man and the elephant—me being the blind man and the elephant being the play.

As far as I can find, Brantley didn’t publish a notice on either the 2004 Soho Theatre mounting or its subsequent 2005 transfer to Off-Broadway in New York City so I also wasn’t sure what Brantley’s opinion of his original experience was, either.  That left me with a vague impression of one experience compared with a vague impression of another.  A double whammy.

There’s also the fact that Brantley based his opinion of the STC production on a previous experience, but since I’d be seeing the play (like many in the audience, I imagine, more than a few of whom would have been pretty young 14 years ago) for the first time, that kind of assessment is useless.  As far as I’m concerned, Signature’s is the definitive interpretation of the play—their staging is how the play’s supposed to be done.  (I don’t know how involved Eno was in the STC revival, but since they promote the notion of playwright engagement in rehearsals, and Eno is a former resident writer at the theater, I’d guess he was involved.)  I want to know how Butler and Hall stack up, not against another director-actor team but against their own goals and aims for this presentation.  “Comparisons are odorous” as Shakespeare’s Dogberry proclaimed.

This kind of reviewing really isn’t fair to me and theatergoers like me.  It tells me little about the play I’m going to see and fills my head with extraneous information I don’t need, don’t want, and can’t use.  At the same time, even though this isn’t a reviewer’s responsibility, it’s not fair to the actors, director, and designers who worked on the current production.  Director Butler and actor Hall aren’t trying to make a comparable version of the Soho’s Thom Pain; they’re trying to make the best performance of the play they can based solely on Eno’s script and their artistic imaginations and creativity.  If Brantley didn’t think their interpretation works, that’s fair.  He should say so—and, if he can, say why he didn’t think so.  But simply saying, as Brantley essentially does, that the STC revival is different from the Soho première doesn’t do me any good and does Hall, Butler, his team, and the Signature Theatre a great disservice.

Okay, let’s look at the overall critical record.  Based on 21 published notices (as of 24 November), Show-Score gave Thom Pain (based on nothing) an average score of 76, which is middling in my experience with the review compiler.  Of the tallied reviews, 76% were positive and 24% were mixed; there were no negative notices in the Show-Scoresurvey.  The highest score was one 95 for More Than The Play Blog, backed by two 90’s (WNYC radio and Front Row Center); the lowest a 55 for DC Theatre Scene, preceded by three 60’s (New York Times, TheaterScene.net, and New York magazine/Vulture).  My review round-up will comprise 17 notices.

In that New York Times review (which received a Show-Score rating of 60, the site’s second lowest), Brantley described the play as a “full-frontal attack on the audience that Mr. Eno had engineered” and “a sustained, cryptic, circular apologia pro vita sua” that is “70 uninterrupted minutes” of Pain “wallowing in bitter self-consciousness.”  In comparison to the 2004 London version, Branltey found that Oliver Butler’s revival “lets some fresh air and even a sliver of sunlight into the nocturnal depths of its title (and only) character’s imagination” and Hall’s Pain “appears as less of a lost cause than he once did” in James Urbaniak’s hands.  “I can’t honestly say that this transformation is for the good,” the Timesreviewer proclaimed.  (I’m not going to recap all of Brantley’s characterizations of the Soho Theatre staging.  Interested ROTters can read the review for themselves at https://www.nytimes.com/2018/11/11/theater/thom-pain-review-michael-c-hall.html.) 

In 2004, Brantley acknowledged, “I may have wanted to take a shower immediately, but I was also electrified”; however, he found the play “seems to have shed its ability to shock.”  The Timesman posited that “that’s partly because we have had a chance to become accustomed to the skewed perspective of Mr. Eno,” but added that “this relative tameness is also a matter of Mr. Butler and Mr. Hall’s interpretation.”  In Hall’s performance, Pain’s “narrative of self-catechism and self-laceration has the carefully modulated quality of a classically trained actor doing an intense audition piece.”  Brantley felt that “this Thom is seldom lovably loathsome enough to make us squirm” and therefore, “the script now registers as the product of a restless and very talented young dramatist, showing off and playing with the influences he has absorbed.” 

“It’s Mr. Eno’s love for and grasp of rhythmic language that most impress here,” affirmed the Times writer.  “The ghost of Beckett still hovers, but so do, just as visibly, the specters of T. S. Eliot, Edward Albee and Dostoyevsky’s Underground Man.”  In conclusion, Brantley wrote: “Thom’s angst may feel a trifle sophomoric now, like something he might grow out of.  But his way with words, and that of the man who created him, is already deliciously ripe.”

“‘So what was that all about?’” Max McGuinnes[s] quoted his companion at the performance in the U.S. edition of the Financial Times.  “In lieu of an answer to that question,” the FTreview-writer continued, he described what he saw on stage.  (Sounds a little like my dilemma, doesn’t it?)  Of Pain’s monologue (a taste of which I’ve tried to supply), McGuinness observed, “It would be wrong to call these musings stream-of-consciousness since they do not flow so much as limp along in fits and starts.”  The reviewer found, “At just over an hour, Thom Pain goes on a bit too long”; however, “the play remains mostly entertaining thanks to Eno’s deadpan humour and some playful audience interaction, which leavens its knowing solipsism.”  Noting that monologues challenge a director to decide what, aside from talking, the actor should do on stage, McGuinness deemed “Butler’s stripped-down staging acquits itself admirably on that front.”  Hall, he felt, “seems at once pitiable yet faintly intimidating.  And by the end, we still only have a hazy idea of who he really is.”  The FT writer’s overall assessment of the STC Thom Pain was: “What we see here is a man struggling, without much success, to hold it all together and make sense of everything that has happened to him.  Which is what life and theatre are all about.”

Sara Holdren of New York magazine and Vulture, whose notice also scored a 60, declared that “I found myself recoiling from [the play’s] aggressive flippancy.  There’s something brittle and deceptive about Thom Pain’s systemic self-deprecation.”  Thom Pain “gropes tentatively, and I believe sincerely, after compassion and beauty, but it cuts itself off at the knees over and over again with its paralyzing fear of commitment—to earnestness, to theatricality, to anything bigger than the self in pain.”  Holdren insisted, “Thom Pain is not Beckett.  Its heart is still about three sizes too small and its ego is bigger than it thinks.”  She reported, “The pleasure of the production is watching Hall in moments of simple, full presence.”  But she continued, “The problem is that what Thom Pain wants to be and what the play is are two different things.”  Holdren explained that she only knows what Eno wants the play to be because she’s read interviews, notes, and analyses of it.  “Meanwhile, the actual experience of sitting through Thom Pain feels like watching someone blow up one tiny, feeble balloon after another and then contemptuously pop them all, one by one.” 

She gave plenty of examples and illustrations from the text of the way “Thom is constantly appealing to our sympathy while simultaneously resorting to snide escape hatches.”  In the end, however, Holdren felt, “I don’t want to be cruel, to dismiss the scale or weight of the character’s suffering, but that’s the kind of gaze that sees the entire world in its own navel.”  The play’s “endless cycle of reaching and running starts to feel self-defeating in ways that go past intention,” she found, and “it’s also addicted to a coldness, a nonchalance that too often exhibits the very same fear it would like to examine.”  She ends by lamenting, “I feel for Eno’s poor Thom . . ., but there are limits to sympathy when its object, for all his trying, still possesses very limited courage.”
In National Review, Kyle Smith (apparently the same writer who composed the Jackass notice discussed earlier) started his review by describing encountering a man in a bar who closely resembles the Thom Pain of Eno’s play.  The NR writer then noted:

The play is a digressive series of melancholy memories interrupted by absurdist asides and pointed witticisms.  There is no story or lesson here, just a drolly self-aware character protecting himself behind the barbed wire of irony.  In other words, the play is almost perfectly on the wavelength of, say, a self-loathing alcoholic theater critic.  No, I’m not thinking of anyone in particular, why do you ask?

“Michael C. Hall . . . nails the role, delivering a series of shaggy-dog stories and updates from his consciousness with a kind of poisoned panache that leaves the audience off balance,” Smith reported. “Thom is playing games with us, like a jaded, WASP Andy Kaufman.”  The NRreviewer confessed, “Eno’s words made me laugh intermittently,” but added that “the intentional shapelessness of the play vexed me.”  His last word was: “Two hours of Thom’s pain would, I think, be insufferable.  Luckily the show ends after an hour.  Like many others in the audience, I applauded politely and walked away briskly.”

Helen Shaw, describing Thom Pain as an “elliptical, existential monologue” in Time Out New York, asserted that “Eno’s text is a wonderfully light thing—a butterfly’s erratic passage through a man’s mind as he tries to narrate both his past . . . and the constant, irritating demands of the theatrical present.”  She explained, “Eno so exactly reflects a scattered self to us that he amplifies the scattering. When you try to recall Thom Pain, your thinking can't penetrate it; it's like trying to shine headlights into a blizzard.”  Director Butler “has given it a very handsome and polished revival,” but Shaw found that the play “has to fight a little too hard to be heard in the” large Diamond house.  Hall, she felt, “performs Eno’s script with immense charm (if not danger), but it’s a piece that requires the intimacy of a mind moving very close to yours.”  The TONY review-writer observed, “You can almost see the lightning leaping between Hall and the first four rows, but he has to cover such a huge space and so many people that the effect is necessarily intermittent.” 

In the Hollywood Reporter, Frank Scheck’s “Bottom Line” was “Hall delivers a riveting turn that makes this challenging play fully accessible.”  He quipped, “If Samuel Beckett and James Joyce had a literary love child, it would be Will Eno’s Thom Pain (Based on Nothing),” which Scheck described as “an existential stand-up routine, delivered by a man riffing on life’s disappointments and absurdities in alternately comic and bitter tones,” but it “never really coheres into a discernible storyline, which will certainly prove frustrating for those looking for a linear narrative.”  Nonetheless, the HR reviewer asserted that “the play’s deliciously clever wordplay and theatrical inventiveness provide myriad rewards for the more open-minded.”  The STC revival “particularly highlights the work’s strengths, thanks to [Hall’s] formidable charisma and charm.”  Scheck reported, “It’s all very dense and requires intense concentration, and you may find your mind wandering at times.  But it doesn’t take long for it to spring back to attention, thanks to the brilliantly inventive language and such memorable phraseology.”  Hall, the review-writer found, “is mesmerizing throughout” and “makes the piece accessible and engaging.”  Scheck concluded that “Thom Pain may not be for all tastes, but adventurous theatergoers are unlikely ever to experience it in a more riveting presentation.”

Marilyn Stasio, calling Thom Pain  “unsettling” in Variety, said that “the play was deliberately designed to make us uncomfortable about all the supposedly immutable verities, from the objective reality of our common language to truth itself.”  Stasio affirmed that “Eno’s intellectually dizzying drama is still a dangerous thrill.”  The Variety reviewer explained:

Although Eno was a protégé of Edward Albee, his absurdist sensibility reaches further back to Albee’s less playful philosophical mentor, Samuel Beckett.  This non-linear narrative—an explosive outburst of dazzling wordplay concocted of unfinished anecdotes, unstructured asides, and stream-of-consciousness ramblings—is decidedly, triumphantly Beckettian.

Hall, she reported, is “persuasive” and his “deadly deadpan is deeply funny, in an unnerving way.”  Stasio found that he “tries his level best to be true to this self-absorbed character; but he just can’t help himself.  He’s a fine actor, but a personable one, much too likable to pull off the character’s blinding, self-regarding narcissism.”  She concluded, “If you look it in the eye, Eno’s soul-searching monologue is nothing less than a searing meditation on the meaning of life.   But if you look at it sideways, it’s more of a sick joke.”

On WNYC radio, an NPR outlet in New York City, Jennifer Vanasco warned that “nothing much happens in this 70 minutes of seemingly aimless ruminating.”  Then she added, “And yet there’s so much beauty and humanity in it.”  Pain’s narrative “should be sentimental or sad or feel manipulative, but it’s not and it doesn’t,” reported Vanasco in her review that scored a 90 on Show-Score.  “Partly this is because of Eno’s beautiful and eccentric verbal imagery,” she explained, “and the way he undercuts each perfect word picture with eerie tragedy.”  Hall, the reviewer felt, “brings out the dark poetry of this play.  He is ingratiating without ever being fully knowable, esoteric while still grounded in his body.  He’s funny, charming and completely believable.”  She summed up by observing, “This is an astoundingly intimate show.  It’s a direct look into someone’s unfiltered brain—sometimes wandering, ugly and shallow, while at other times focused, lovely and profound.”

Show-Score’s highest-rated review, a 95, was Domenick Danza’s notice on More Than The Play, in which the reviewer declared:

The subtleties are astounding in Will Eno’s Thom Pain (Based on Nothing).  This play tells a captivating tale of loss of innocence, finding love, losing love, and maintaining hope.  Mr. Eno plays with words in this seventy-minute, one-character play that vividly depict the dichotomy of life’s journey.  His use of language brilliantly paints the landscape of emotion that floods the turning point events that define a life.  

Butler’s direction “seamlessly connects moment to moment, pulling truth to the surface of this distinctive theatrical work that is rich in subtext.”  Danza felt that Hallmaintains composure and distance, while engaging the packed house on an emotional level” and “evokes a sense of empathy from the audience.”  In the end, Danza found, “This play is a unique and intimate experience that will speak exclusively to each person who sees and hears it.  Don’t miss it!” 

Once again, New York Stage Review posted two notices.  Elysa Gardner asserted, “Thom Pain is . . . something of a magic act . . .—a bleakly comic, brutally detailed study of human frailty and suffering that somehow . . . becomes life-affirming.”  Calling it a “significantly meandering 75-minute monologue of a play” and a “ruminative monodrama,” Michael Sommers labeled Thom Pain“a journey through the existential tangles of one middle-aged man’s mind.”  Sommers was the second reviewer to report that the Diamond stage “is not so conducive to an intimate solo show,” but he added that “Butler’s supportive production and Hall’s intriguing presence usually are able to bridge the distance.”

On Talkin’ Broadway, James Wilson thought that Thom Pain, which he dubbed a “discursive, confounding, and invigorating monologue,”“demonstrates the futility of words and the limitations of language to connect thought with feeling, experience with reflection, and the individual with the world.”  Wilson asserted, despite the difficult personality of his narrator, that “Eno has created a highly entertaining, poignant, and intellectually stimulating evening.”  He affirmed, “Under Oliver Butler's direction, this is also a master class in comedy” and “Hall is outstanding.”  (Unlike the other reviewers who felt that the Diamond’s large stage was a drawback, Wilson found that the “larger space intensifies the feelings of isolation.”)  In the end, the TB reviewer advised, “The most effective way to experience the play is to give oneself over to it and luxuriate in the moments of linguistic playfulness and emotional catharsis.”

“In its own deliberately aimless way, Thom Pain (Based on Nothing) is a profoundly existential work,” observed Kenji Fujishima on TheaterMania, “with Pain’s struggle to give his own life meaning peeking through the numerous bits of trickery and wordplay he employs to avoid confronting the big questions.”  The TMreview-writer explained, “Because so much of the interior drama in Eno’s play lies in what Thom Pain doesn’t say, it’s up to the performer to locate and transmit the psychological desperation between the lines” and continued that “this is where director Oliver Butler’s new production falls short.”  He felt that “a sense of pained inner life is lacking in Hall’s interpretation, with the actor seemingly prizing speed over depth in delivering his character’s ramblings, skating right over his character’s tragic pathos as a result.”  Fujishima asserted, “The experience of watching Thom Pain is akin to chasing after smoke.”  In conclusion, the TM reviewer reported that “this new production leaves us feeling more like we’ve gone on an entertaining roller-coaster ride through a man’s mind than truly gotten a glimpse into his agonized soul.  More than anything, this Thom Pain unsettles us less in its evocations of existential desire than in the sense that this material has much more to yield emotionally than it lets on.”

On CurtainUp, Charles Wright, whose review scored a 65, reported that “Thom’s recollections, though colorfully phrased, are often cryptic, with a seeming randomness that guarantees the audience occasional surprise if little in the way of suspense.”  (After quoting Isherwood’s 2005 New York Times praise of Thom Pain, Wright wondered “how Eno . . . might have fared—and what course his career might have taken—had Isherwood not been on the Timestheater desk 13 years ago.”)  Having seen the 2005 production, Wright found, “The play struck me then, and strikes me now, as intriguing on the surface, with what’s beneath having only a glancing connection to lived experience.”  In comparison, he felt that “the 2018 Thom Pain is no more satisfying; but the magnified scale of this production suits the grandiosity of Eno’s exercise in synthetic Beckettry.”  The CU reviewer concocted a decidedly unusual finale for his assessment:

The fact that Thom Pain (based on nothing) is getting this superb revival suggests that there’s a sizable audience that will share Charles Isherwood’s enthusiasm for Eno’s Beckett-inflected navel-gazing.  Others, though, are bound to identify with the hapless audience member to whom Hall, as poor Mr. Pain, says, “If I were you, I’d be sick of this already.  I’d feel restless.  I’d feel like eating or urinating.”  Or, perhaps, be wishing for an intermission to permit a discreet exit. 

Joel Benjamin of TheaterScene.net was another reviewer who not only compared the Butler-Hall Thom Pain with the Brooks-Urbaniak production but found the new one a shadow of the original version.  Benjamin based his objections largely on the differences between Hall’s Pain and Urbaniak’s.  (He did complain about the “overzealous production” in the Diamond Stage.)  Hall, the TS reviewer thought, “is a fine actor who keeps the audience fascinated, but he turns the play into a standup routine.”  He asked, “[W]hy spend an hour-plus with a pleasant, slightly irritating person [Hall’s Pain] when you could just as easily be moved, shocked and titillated by a borderline lunatic [Urbaniak] (knowing full well that the relationship would last only a finite period).  Which is the better theatrical experience?”  Benjamin also found that Butler “gives Hall great leeway, making for a relaxed atmosphere, rather than a pacing-in-a-prison-of-his-own-making presentation.”

New York Theatre Guide’sDavid Walters told us, “At the beginning of the play, Thom says that he doesn’t like magic, but just as nothing is everything, ultimately this is a play all about magic.  The magic of human interaction.”  Walters reported, “The thoughts and observations falling out of [Pain’s] mind are not linear and dance from avoidance, to gallows humor, to deep profundity that will leave you searching those parallels in your own life.”  The NYTG writer characterized Eno’s writing as “a deep poetry . . ., a poetry of reflection, judgement and the bitter irony of what befalls us as we grumble, stumble and tumble through our lives.”

On DC Theatre Scene, which received Show-Score’s lowest rating at 55, Jonathan Mandell (whose review also appears on his blog, New York Theater) quipped, “Like a boxer faking out an opponent, Michael C. Hall as Thom Pain plays tricks on the audience.”  Mandell then observed, “But a prizefighter feints to win the match,” asking “What’s the point of the 70 minutes of  the mild audience abuse, self-conscious digressions and interruptions, deliberately unfunny jokes and funny non-sequiturs, bleak stories, and self-pitying effusions that make up Thom Pain (based on nothing) . . .?”  Answering his own question, the DCTS reviewer stated, “The easy out would be to answer that a good performance at least keeps our attention.”  He surmised, “Those theatergoers who have seen a previous production are likely to be disappointed by the Off-Broadway revival at the Signature.”  Mandell admitted, “I struggle to see anything profound in Thom Pain,” though “I can’t deny Eno’s sly wordplay.”  Still, the review-writer asserted, “For Thom’s jousts and jabs to feel like something more than random cleverness and intermittent entertainment, the actor must somehow show us an interior life that’s seething, longing, striving,  bursting with sadness and anger and resentments and pain that he’s trying to mask.”  As his final comment on the play and the character, Mandell wrote, “When [Pain] asks, ‘Does it scare you?  Being face to face with the modern mind?’ your answer might be: If only.”

I peeked at some past reviews of  the original production of Thom Pain in 2004/05 and some of the earlier revivals, and they all left me just as confused as the STC performance itself.  Still, it’s astounding how laudatory most of them were!  I wonder if there’s an “Emperor’s New Clothes” dynamic operating—no one wants to admit they don’t know what the hell Eno was on about.  

[When I was but a lad, back in the late ’50s and early ’60s, one of the comedians we used to listen to—they were on TV variety shows (anybody remember those?) and we bought the albums and listened to them over and over until we knew the routines by heart—did a bit on the plays of writers like Harold Pinter.  It might have been Shelley Berman, but if not, it was one of his contemporaries.  Anyway, after talking about these plays in which the characters struggle and fail to communicate, the comic raised his voice and proclaimed, “I think that people who can’t communicate should just shut up!  Of course, if that had happened, about three-quarters of modern drama would cease to exist.  Nonetheless, I think of that line maybe once every three or four months.  This was one of those times.]


Sculpture In Space

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[I’d never heard of artist (and author and geographer) Trevor Paglen until I was watching the NBC Nightly News on Monday evening, 24 November.  Anchorman Lester Holt introduced a story about a huge sculpture Paglen planned to create and then launch into orbit from Vandenberg Air Force Base, California, on Sunday, 2 December, co-created with the Nevada Museum of Art in Reno.  Orbital Reflector, a 30-meter-long (about 98 feet) mylar obelisk, will reflect the light of the sun and be visible from Earth.  The first satellite that’s purely an artistic object, Orbital Reflector will circle our planet for about three months and then reenter Earth’s atmosphere and disintegrate.  I was so fascinated with this confluence of aesthetics and technology, art and space, that I looked up some other articles on the project.  (There are many, as you might imagine.)  Here are two, one from NBC News and the other from the PBS NewsHour.  Following the NBC report, I’ve posted the promo blurb and link for the Nightly News report I watched.  (There was no transcript for the broadcast, but the link includes a video of the report).

ARTIST’S ARTIFICIAL ‘STAR’ WILL TAKE PUBLIC ART TO NEW HEIGHTS
by Denise Chow

[This report aired on NBC Newson Wednesday morning, 22 August 2018.]

The light-reflecting balloon will look like a star moving slowly across the night sky.

In 2008, Trevor Paglen picked up the phone and started calling around to see if he could drum up support for his latest idea.

The Berlin-based artist wanted to put into low-Earth orbit a big, shiny object that from the ground below would look like a star moving slowly across the night sky. It would be a work that interprets aerospace engineering as an art form, he said, a satellite without military, commercial or scientific value.

Now, 10 years later, Paglen is about to realize that dream.

In mid-November, a brick-sized cubesat containing his “neo-minimalist sculpture” — an arrow-shaped polyethylene balloon coated with highly reflective titanium dioxide — will go into space aboard a SpaceX Falcon 9 rocket launched from Vandenberg Air Force Base in California.

Once the cubesat is in a stable orbit about 360 miles above Earth, the balloon — dubbed Orbital Reflector — will be released; a carbon dioxide cartridge will inflate it to its full 100-foot-long size, or about the dimensions of two school buses parked end to end.

The artwork will circle Earth once every 94 minutes, appearing about as bright as one of the stars in the Big Dipper. “As it catches sunlight, it’ll reflect that down to Earth,” Paglen said. “Within a day of launching, you should be able to see it.”

Orbital Reflector is designed to remain in its orbital perch for three months. Eventually, Earth’s gravity will tug its orbit so low that it hits the atmosphere and burns up harmlessly.

Though the idea for Orbital Reflector was his alone, Paglen had some help along the way. The balloon was made by Global Western, a Colorado-based aerospace firm, and the Nevada Museum of Art helped provide funding for the $1.3-million project.

The museum’s Kickstarter campaign raised more than $76,000 last year, with the rest of the money coming from various sponsors, according to museum spokesperson Amanda Horn.

“This is a romantic gesture in the night sky — a satellite that exists purely as art,” Horn said. “It enables us through the lens of art to imagine, even just for a moment, a different future for spaceflight, to think of the past in a different way, where spaceflight was driven by bigger questions like who are we, and where do we come from?”

The museum plans to create a website that people can use to track Orbital Reflector so they’ll know where and when to look for it. Paglen said he will travel to museums around the world to host “star parties,” adding that Orbital Reflector will reflect not just light but humanity’s penchant for gazing at the heavens.

“This is something that humans have done for tens of thousands of years,” Paglen said. “We look at the sky as a way to try to see ourselves — whether that’s seeing ourselves in constellations or whether that’s trying to see our own origins by looking at the depths of space through something like the Hubble Space Telescope. I think that the history of humans looking to the sky is a history of us looking at ourselves and, for me, this project is a gesture in that direction.”

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SCULPTURE DESTINED FOR SPACE SPARKS DEBATE AMONG ASTRONOMERS

Artist Trevor Paglen designed his “Orbital Reflector” to raise questions about what’s sent into space and by whom. With around 1,700 spacecraft currently orbiting the earth along with hundreds of millions of pieces of space debris, astronomers like Jackie Faherty, who’s an astrophysicist with the American Museum of Natural History, are skeptical about the sculpture’s impact on space and on their work.

NBC Nightly News with Lester Holt, 24 November 2018

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IN A WORLD FULL OF SURVEILLANCE, ARTIST TREVOR PAGLEN STARES BACK
by Jeffrey Brown

[Jeffrey Brown’s interview was broadcast on the PBS NewsHour on Friday evening, 10 August 2018.]

When artist Trevor Paglen looks up at the night sky, there’s beauty and wonder, but also a planet completely transformed by humans into a “landscape of surveillance.” His new exhibition at the Smithsonian American Art Museum, “Sites Unseen,” offers a new way to look at very familiar landscapes. Jeffrey Brown reports on Paglen’s latest obsession: how artificial intelligence is reshaping imagery.

WILLIAM BRANGHAM: Finally tonight: With heightened attention being given to surveillance and spying, Jeffrey Brown takes a look at an artist whose landscapes often contain more than meets the eye.

JEFFREY BROWN: What do you see when you look up at the night sky? For Trevor Paglen, there’s beauty and wonder, but something more.

TREVOR PAGLEN:
I see a planet that has been completely transformed by the humans, and transformed in particular kinds of ways, looking at who is putting things in space, for what reason.

JEFFREY BROWN: Paglen is an artist showing us what he calls a landscape of surveillance, satellites orbiting the planet. Military installations off the grid. Cables under the sea.

Intelligence and information gathering hidden in plain sight, like a tiny dot in a gorgeous photo of the Nevada sky that turns out to be a drone.

His new exhibition at the Smithsonian American Art Museum in Washington is called “Sites Unseen.”

TREVOR PAGLEN: What we see is mostly very familiar landscapes, but we also see a lot of very unfamiliar landscapes that we don’t recognize as such.

Learning how to see the environments that we live in, learning how to see the moment in history we live in. And I actually think that’s a lot harder to do than we imagine it.

JEFFREY BROWN: We’re seeing it, but you’re saying we’re not seeing it.

TREVOR PAGLEN: That’s what I mean by “Sites Unseen.” We’re seeing it, but we’re not recognizing it.

JEFFREY BROWN: Paglen combines elements of photography, science, and investigative journalism. He has a Ph.D in geography, as well as a master’s in art.

And his work, exhibited in galleries and museums worldwide, won him a MacArthur Fellowship, the so-called Genius Award, in 2017. He sees himself in a long line of landscape artists, and sometimes makes direct connections to photographers such as Ansel Adams, for example, in this Yosemite scene.

But, in Paglen’s image, the movements of satellites show up in the sky overhead.

TREVOR PAGLEN: You’re having a conversation when you’re an artist with all the people that are alive today, but you’re also having a conversation with your ancestors. How did they see it in their moment in time? How do we see it in our moment in time?

JEFFREY BROWN: And how much can we see? Paglen took these photographs of military installations in the West from as many as 50 miles away, using telescopic lenses. He breaks no security or trespassing laws. Heat waves create a distortion effect he likes.

TREVOR PAGLEN: You’re looking through so much heat and so much haze, that the light itself is falling apart, the image itself is falling apart. And, for me, that becomes a kind of metaphor.

You know, what do we actually learn from looking at images? What do images tell us, and what do they obscure?

And I want make images that have that tension within them, that don’t obviously reveal themselves in one way.

JEFFREY BROWN: Sometimes, the tension isn’t obvious at all, like this seemingly prosaic Long Island beach scene.

TREVOR PAGLEN: The photograph is a little bit of a trick, in the sense that there is no evidence of the thing I’m actually trying to photograph in the image. You cannot see the thing.

JEFFREY BROWN: The thing is underwater. This is where transatlantic fiberoptic cables come ashore.

Paglen and his colleagues studied telecom maps and ocean currents, and learned to scuba dive to take these photographs of what he calls the infrastructure of the Internet, the information flow that can be swept up by surveillance efforts, and all out of sight of the beachgoers.

Do you want these people at the beach, who could be any of us, to know what’s going while they’re enjoying their day at the beach?

TREVOR PAGLEN: Yes, yes, sure.

While they are enjoying their day at the beach, I don’t really care what they think about. But I think that, as a culture, yes, we should be paying attention to what’s going on. We should be paying attention to the things that are shaping what the rest of our lives are going to be like and what our children’s lives are going to be like.

JEFFREY BROWN: Paglen loves to collect the odd code names and emblems attached to thousands of secret programs. They, too, become part of his art.

He’s worked often with investigative journalists. His footage of NSA bases was included in “Citizenfour,” Laura Poitras’ documentary about Edward Snowden. But he doesn’t consider himself an activist with a political agenda.

TREVOR PAGLEN: If I say, I think we should pay attention to Google as an institution, and that we should really think about whether or not we want to have that sort of power concentrated in a particular company, corporations with that sort of influence, how do we want them to exist, is that an activist proposition?

Not really, in the sense that you’re not proposing something that we’re going to do about it. But perhaps it’s activist, in the sense that you’re saying, this is something I think should be on our kind of social agenda to look at.

JEFFREY BROWN: His latest obsession, how artificial intelligence is reshaping the world of imagery, with machines increasingly making those images to be read, decoded and used by other machines, including facial recognition algorithms.

And Paglen has one more out-of-this-world idea coming soon. He’s designed his own satellite, but one unlike those he documents.

TREVOR PAGLEN: The idea is to build a satellite that has no military, scientific, or commercial value. Can we build a satellite that is a work of art?

JEFFREY BROWN: This orb-like sculpture in the exhibition is an early model. The actual piece will be diamond-shaped, and reflect sunlight back to Earth, moving through the sky like a new star.

You’re a guy who’s been looking at all these things up in the sky.

TREVOR PAGLEN: Yes.

JEFFREY BROWN: You had a desire to put your own thing there?

TREVOR PAGLEN: Yes. I mean . . .

JEFFREY BROWN: Yes?

TREVOR PAGLEN: No, I try to — when I look at infrastructures, and I look at the kind of political stuff that’s built into our environments, I try to imagine, what would the opposite of that be?

Could we imagine if space was for art? What would that be? And then I’m kind of ridiculous enough where like, OK, let’s get busy, let’s do that.

(LAUGHTER)

JEFFREY BROWN: The Orbital Reflector, a project with the Nevada Museum of Art, is expected to be launched this fall on a SpaceX rocket. It will be visible in the sky for several months before burning out.

For the PBS NewsHour, I’m Jeffrey Brown at the Smithsonian American Art Museum in Washington.

The NASA Art Program

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[On 1 December, I posted a couple of articles on Orbital Reflector, a huge sculpture created by artist Trevor Paglen that is currently orbiting the Earth (see “Sculpture In Space”).  That’s the first piece of art created for display in space (it will disintegrate in our atmosphere before it reaches Earth after circling the globe for about three months, so it will never be seen here below), but the National Air and Space Administration, better known as NASA, founded in 1958, has had a program soliciting artists to create art aboutspace and space exploration since 1962.  Here are two articles about that program, which you will see has enlisted some very well-known artists to its endeavors.  I just recently learned of this match-up of art and technology, and the pairing fascinated me.  ~Rick]

NASA AND THE ARTS
by Bert Ulrich

On first consideration, the concept of NASA commissioning pieces of art may seem far-fetched. However, reflecting the tradition of the military’s art programs, NASA began commissioning artists to document and capture on canvas the drama of its missions. The catalyst behind NASA leaving an artistic legacy was NASA Administrator James Webb. Upon seeing a deftly executed portrait of Alan Shepard, Webb came up with the idea of an arts program. Webb felt that NASA should actively seek out artists to show a different side of the space agency, reflecting that “Important events can be interpreted by artists to give a unique insight into significant aspects of our history-making advances into space. An artistic record of this nation’s program of space exploration will have great value for future generations and may make a significant contribution to the history of American art.”

A NASA art commission was modest, a mere $800, but artists were not motivated by the financial gains but rather at the prospect of witnessing American history and documenting it. They were also given free reign to create works of art. NASA was not going to dictate a certain style as was the case of socialist realism of the Soviet Union. In fact, artists interested in participating in the program were quite a diverse group, ranging from the avant garde Robert Rauschenberg to the figurative Norman Rockwell. Rauschenberg created works for various launches, including Apollo 11 and the first space shuttle launch. Rockwell visited NASA centers and was even loaned a real space suit to create works, which would be displayed in Look magazine.

The first group of NASA artists traveled to the Kennedy Space Center, Fla., in 1963 to witness the last Mercury launch, transporting Gordon Cooper on orbit. Artists commissioned included Peter Hurd, George Weymouth, Paul Calle, Robert McCall, Robert Shore, Lamar Dodd and John McCoy. Mitchell Jamieson was assigned to a recovery ship to artistically document splashdown and landing operations. Although NASA staff needed to get used to artists being around, after a while they welcomed them into the NASA community, which afforded the artists amazing access, including suit-up activities. Artist Peter Hurd reflected on the whole experience: “For the next five days, we painters, seven in all, roamed the Cape, sometimes with guides, sometimes by ourselves. We had been invited … to make notes, sketches and paintings … to form an archive of potential historical value. I am certain that I speak for all when I say we were, each of us, tremendously stirred and often awed, by the things we saw and heard during those five crowded days.”

The works created from Cooper’s mission were incorporated into an exhibition at the National Gallery of Art in 1965. Art Critic Frank Getlein who reviewed the exhibition for the Washington Star wrote, “‘Eyewitness to Space’ is the collective name of 70 paintings and drawings produced by 15 artists under the NASA Art Program, now 2 years old. The work shows total freedom and a wide variety, ranging from the superb illustrationist’s style of Paul Calle to the highly individual abstraction of Washington artist Alfred McAdams.” The success of the first exhibition led to a second exhibition of NASA art at the National Gallery in 1969 following Apollo 11. However, as the Apollo program drew to a close in the 1970s, fewer commissions took place, which coincided with the lull of missions between Apollo and the shuttle. James Dean arranged for a transfer of NASA commissioned works to the National Air and Space Museum to protect the collection. It wasn’t until the inauguration of the space shuttle that the program took on a new momentum under the direction of Robert Schulman. Schulman’s commissions embraced a number of subjects, but mostly focused on the space shuttle.

In the 1990s the program was turned over to Bert Ulrich, who was tasked by Administrator Dan Goldin to embrace new art forms. Works included video art by Nam June Paik, an Ode to NASA by Ray Bradbury, and photography by Annie Leibovitz. Patti LaBelle performed a song commissioned by NASA that would eventually be nominated for a grammy. The song “Way Up There” became an elegy for the lost crew of space shuttle Columbia. Works have been commissioned on subjects ranging from Mars probes to the Hubble Space Telescope. Newly commissioned works started to attract the attention of museums like the Pompidou Center in Paris; the Hirshhorn Museum and the National Museum of Women in the Arts in Washington, D.C.; and the Guggenheim, New York, N.Y.; which all exhibited NASA commissioned works. For NASA’s 50th anniversary, the Smithsonian is collaborating with NASA and the National Air and Space Museum to create a traveling exhibit of NASA art, which will run until 2010.

Today, the art program has been scaled back, but commissions have continued for a modest honorarium of $2,500. The collection currently comprises of some 3,000 works divided between the National Air and Space Museum and NASA. They still share something new with the public, and tell NASA’s story in a unique way. They also provide a historical record. After all, what often is left over of great ages in history is art. As Lester Cooke, one of the NASA art program’s original founders, wrote, “I hope that future generations will realize that we have not only scientists and engineers capable of shaping the destiny of our age, but also artists worthy to keep them company.”

[This undated (ca. 2008) article was originally posted on the NASA website (https://www.nasa.gov/50th/50th_magazine/arts.html).  The site contains some samples of the NASA art.  Bert Ulrich has been the Multimedia Liaison for  Film and TV Collaborations at NASA since 2005.]

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ANDY WARHOL, ANNIE LEIBOVITZ, NORMAN ROCKWELL FEATURED IN NASA | ART”
by Arcynta Ali Childs

These famous artists and many others are among those with works in the Air and Space Museum’s newest art exhibit

When you think about the National Aeronautics and Space Administration (NASA), art may not be the first, or even the second, thing that comes to mind.  A new traveling exhibition, “NASA | ART: 50 Years of Space Exploration,” on display at the Air and Space Museum from May 28 to October 9, just may change that.

The NASA | ART project was established in 1962 by NASA administrator James E. Webb. Its mission was simple—commission artwork that captured the essence of what the agency and the space program were all about, in ways that photographs simply could not, says Tom Crouch, senior curator of aeronautics and art at the museum.

Mercury Astronaut Gordon Cooper’s 1963 Faith 7 spacecraft launch, depicted in Mitchell Jamieson’s First Steps, marked the first time that an artist was sent to a space event. The program, initially launched by James Dean, still continues today, under the leadership of Burt Ulrich, the program’s curator at NASA Headquarters.

Dean helped select more than 70 works of art, including drawings, photographs, sculpture and other artistic renderings “that would both represent the NASA | ART collection as it was and is and celebrate the 50 year history of the agency,” Crouch says.

The collection, arranged chronologically, takes viewers through an exploration of space—from Mercury to Apollo to Gemini, to the space shuttle, aeronautics and beyond—as told from the perspective of artists including Annie Leibovitz, Alexander Calder, Norman Rockwell and Andy Warhol, among others.

“Artists are given this sort of back door view of what NASA’s all about and what’s nice is that they can share that experience through their own imagination to the public,” Ulrich says. “It really took a lot of foresight, I think, for James Webb who started the program. I think he had this idea that through the great ages of history, art is often the residue of that and it’s such a wonderful way of looking back at history.” In addition to depicting the people, places and great events that viewers already know, the artists also introduce viewers to other astronauts and aspects of space exploration they may not.

Native American artist Jaune Quick-to-See Smith uses various aspects of Native American symbolism in her painting Indian Science, which honors the first Native American astronaut John Bennett Herrington. Annie Leibovitz’s photograph entitled Eileen Collins captures the first female pilot (Discovery, 1995) and the first female commander of a space shuttle (Columbia, 1999) during training at the Johnson Space Center in Houston, Texas. Artist and fashion designer Stephen Sprouse (1953-2004) used imagery from the Sojourner Rover to create a work of art that was essentially a dress and a pair of slippers. The piece called NASA Rover Mars Pink, carried an additional twist. With a pair of 3-D glasses, the dress took on a whole new dimension. The designer debuted it in a line of clothing he showed at NYC fashion week in 2000.

Towards the end of the exhibition, artists commemorate the astronauts from the Columbia and Challenger missions in “Remembering Lost Crews.” Artist Chakaia Booker uses pieces of a space shuttle tire donated to her by NASA to create a sculpture, Columbia Tribute, which resembles a black star, hanging on the wall above the gallery.

The final piece, though, is an unexpected musical composition written by Terry Riley with a multimedia component designed by Willie Williams, and called “Sun Rings.” Performed by the Kronos Quartet, the piece incorporates actual sounds of space—radio waves from the far reaches of the universe converted into sound waves.

“The whole exhibit is the arrogance of man’s imagination,” says Nichelle Nichols, the actress who played Lt. Uhura on “Star Trek” and who later worked for NASA in the 1970s and 80s recruiting women and minorities to the space program. “I realize what a powerful word that is, it’s not negative,” she continues. “This is what all the art is—to imagine what it is that takes us from ground zero to as far as the imagination can take you and then beyond; an incredible collection.”

[This article initially appeared in Smithsonian magazine on 31 May 2011.

[NASA | ART: 50 Years of Space Exploration was on display at the Smithsonian’ National Air & Space Museum in Washington, D.C., from 28 May to 9 October 2011. The museum is open daily (except December 25)  from 10 a.m. to 5:30 p.m.  See https://airandspace.si.edufor more details.

[Arcynta Ali Childs was awarded journalism fellowships from the New York Times Student Journalism Institute, the National Press Foundation, the Poynter Institute and the Village Voice. She also has worked at Ms. magazine, O, and Smithsonian.]

Conserving Modern Art

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A number of years ago there was an exhibit at the Smithsonian Institution’s Hirshhorn Museum and Sculpture Garden in Washington, D.C., devoted to the issue of the conservation and preservation of art made of experimental materials and in innovative styles that don’t age well or lend themselves easily to cleaning.  (My mother and I had gone to see Morris Louis Now: An American Master Revisited, 20 September 2007-6 January 2008, and this coincident exhibit was in the next gallery) and I’ve never forgotten the point: as artists were experimenting with new media and techniques, they never considered how those things would change over time—10, 20, 50 years—or how they could be cleaned and maintained as they collected dirt and dust from the environment.  This created sometimes immense challenges for museums and conservators (not to mention private owners with fewer resources) long after the artists had probably died.  (I posted a report on the Morris Louis show on Rick On Theater on 15 February 2010.)

Writing an article for an alumni newsletter about some art I gave to my undergrad alma mater made me think about the “unusual” pieces of art that are in my parents’ collection (discussed in “A Passion For Art: My Parents’ Art Collecting,” posted on 21 November 2017) and mine, too, to a smaller extent.   I also thought of this when I went to the David Wojnarowicz (1954-92) retrospective at the Whitney a couple of months ago (see “History Keeps Me Awake at Night,” 19 October 2018). I wonder how many people consider this when they see modern art in museums or galleries.

The on-line Encyclopedia Britannica definesart conservation and restoration as “any attempt to conserve and repair architecture, paintings, drawings, prints, sculptures, and objects of the decorative arts . . . that have been adversely affected by negligence, willful damage, or, more usually, the inevitable decay caused by the effects of time and human use on the materials of which they are made.”  (Britannicamakes a distinction between conservation, “the maintenance and preservation of works of art and their protection from future damage and deterioration,” and restoration, “the repair or renovation of artworks that have already sustained injury or decay and the attempted restoration of such objects to something approaching their original undamaged appearance.”  In this article, I’ll consider both as forms of conservation—as Britannica adds, “The techniques and methods of art conservation and restoration go hand in hand”—with the distinction that the former is designated “preventive conservation” and the latter “conservation treatment,” as I discuss later.  These are the terms most art museums, including the Smithsonian art museums and the National Gallery of Art, seem to use and I’m following their lead.) 

The encyclopedia goes on:

The methods of art restoration used in earlier periods were closely linked to and limited by the art production techniques known at the time.  Advances in science and technology and the development of conservation as a profession in the 20th century have led to safer and more effective approaches to studying, preserving, and repairing objects.  Modern conservation practice adheres to the principle of reversibility, which dictates that treatments should not cause permanent alteration to the object.

Morris Louis (1912-62), a  founder of the Washington Color School, experimented with pouring pigment directly onto unprimed canvas, staining the canvas with bright, vivid colors.  The artist worked first in oils (diluted with solvents so it would pour), then later in the newly-developed acrylics (originally invented for house-painting, not art—this was an off-label application).  Some of his work, which spanned from the early 1950s to his death in 1962, was approaching 50 years old.  The exhibit tacked on to Morris Louis Now was intended to offer “insights into the Hirshhorn’s groundbreaking conservation techniques developed to preserve and restore poured-paint canvases by various artists.”  The curators also asserted that the conservation display would allow museumgoers to “experience the richness of Louis’s canvases with the added perspective of how the innovation of his methods has [led] to similarly innovative approaches to caring for these vibrant, delicate works of art.”

(Some years earlier, the Hirshhorn had mounted another exhibit on this issue, Conservation of Modern Art, 2 February-31 March 1985, in which 17 works of more than half a dozen artists from the museum’s own collection—Arshile Gorky, Joan Miró, Alexander Calder, Fernand Léger, Larry Rivers, and others—that had undergone conservation treatment were shown.  The conserved pieces were accompanied by photographs depicting what they had looked like before the treatment.  A later Hirshhorn display, How Does Museum Staff Care for Modern and Contemporary Art?, 25 July 2003-31 January 2004, was “intended to address the interaction of principle, practice, materials, techniques and ideas, which characterizes the preservation and care of contemporary and modern art.”)

I had a serious problem of this nature with a painting from 1958 that began to deteriorate because of the innovative technique the artist used to create it.  The fate of my little Abstract Expressionist painting, Intermezzo (1958) by Norman Carton (1908-80), is a simple, but perfect example of what the issue here is.  The 18-inch-by-16-inch, heavily impastoed, multi-colored work in oil on canvas, purchased in December 1960 by my folks as a 14th-birthday gift for me, is one of the most cherished pieces I have—because I love the painting for itself, because it’s the first piece of art I ever owned, and because it was a specially selected present from my parents (bought from  “our” art gallery; see “Gres Gallery,” 7, 10, and 13 July 2018).  I took Intermezzo with me every time I moved, except when I went to college and the army (when it stayed in “my” room at my parents’ Washington home). 

In the 1980s, the painting began to deteriorate.  The oil paint—Carton made the painting before new pigments like acrylics were invented—had just begun to dry on the inside of the thick gobs the artist had applied to the canvas with a palette knife.  Who knew it would take three decades for oil paint to dry inside large clumps?  As the paint dried, the globs shrank and pulled away from the canvas, not only threatening to come off, but causing cracks and flakes (called “cleavage,” “flaking,” “blistering,” or “scaling”) in the primer (known as “ground”) and flatter areas of paint on the canvas.  I knew that if I didn’t do something, I’d lose the painting.  I was frantic.  I even went so far as to write to the administration of New York’s New School for Social Research (now known simply as The New School), where Carton had exhibited and taught, because on the third floor of the old main building at 5th Avenue and 14th Street (razed in 2010 and replaced in 2014), the school displayed a larger Carton canvas in the same style as my small one.  I asked if they had encountered the same problem and, if so, what they did about it, but I never received an answer.

At the time, my father was a docent at the Smithsonian’s National Portrait Gallery in downtown D.C.  I asked him to use his contacts at the museum to find a conservator who might be able to save Intermezzo and he did, a gallery he and Mom had used for years for framing and evaluations.  In 1987, I ended up paying five times the painting’s purchase price—but a quarter of its estimated value at the time—to stabilize it to prevent further deterioration.  (This incident always reminds me of an anecdote in Sammy Davis, Jr.’s 1965 memoir, Yes, I Can, in which he relates how he’d buy $5 jeans and then spend $20 to have them tailored to his style )  To this day, I don’t regret the expenditure for a New York second.

Other pieces I have are suffering smaller problems and pieces in my parents’ collection are also susceptible to this issue, such as monoprints, one mine and one my parents’, by Sam Gilliam (b. 1933).  Petals and Flowers (both 1989) are three-dimensional constructions of hand-made paper with edges and surfaces that serve as dust-collectors.  Mom and Dad had another work on paper that has a 3D aspect, Stanley Boxer’s (1926-2000) Highfromblare (High From Blare, ca. 1987), enclosed in a Lucite box because they were afraid it would have problems if exposed to airborne grime or inappropriate touching.  (The trade-off for protecting Highfromblare against environmental damage is that the work, which is pretty big at 52½ by 41 inches, is heavy and unwieldy in that plastic box, hard to move and hang.  Ironically, it was one of Mother’s favorite pieces.) 

Artists, of course, aren’t thinking of maintenance or aging years down the road when they start experimenting with new materials and techniques; it’s not really their jobs, after all.  No one had any idea how the innovative and non-traditional media would age.  (This is not the same as the Conceptual Artists who made art with deliberately perishable materials—the rot was part of the “concept.”  It’s also different from Banksey’s self-destructing Girl With Balloon back in October.) 

Difficulties derived from innovative art techniques are not new, of course.  I imagine Egyptian, Greek, Roman, and Byzantine artists made works that disintegrated, faded, or peeled away before any modern person got to see them; I won’t even speculate about prehistoric cave-painters.  One early example we know about is from the Italian Renaissance, Leonardo da Vinci’s famous lost mural, The Battle of Anghiari (1505). 

Commissioned to paint a fresco on a wall in the Hall of the Five Hundred in Florence’s Palazzo Vecchio, da Vinci (1452-1519) used an experimental technique called encausto or “encaustic painting.”  Also known as “hot wax painting,” this is a method of painting in which color agents are added to beeswax.  While the color medium is still warm and soft, it’s applied to a surface—in the case of Battle of Anghiari, a plaster wall.  As the encaustic medium cools, it hardens, setting the colors, but the palazzo hall was so vast that da Vinci set huge braziers to keep the wax soft long enough for him to finish the application before it cooled—but the wax-based pigment basically melted from the heat from the braziers and ran down the plaster, blending all the colors and essentially dissolving the painting before it could even be finished.  All that remained were da Vinci’s original “cartoons,” the drawings of his planned fresco.

Of course, this disaster happened right away.  The subjects of the Hirshhorn’s exhibition only demonstrated their problems years and even decades later (like my little Intermezzo, which showed its deterioration about 30 years after it was painted). That’s the province of today’s conservators, and since the advent of modern art—you can put your own date on that, but in terms of conservation, it has to do with the advent of non-traditional materials and methods used in making art—and especially over the last, say, 45 years, when experimentation took off like a rocket and never-before-imagined media were invented.  Think of acrylic paint, Mylar, new plastics like Lucite, or polyurethane sealants and coatings, among other developments.  (My parents owned a pair of 1972 “sculptures”—that’s what the artist called them—by José Bermudez, 1922-1988, made from old-style copper computer tape.  Who could possibly guess what would become of that?)  There’s also the matter of artists’ using old materials in new ways as well as unconventional substances not previously considered the components of art.  (David Wojnarowicz’s Bread Sculpture, 1988–89, is made out of an actual loaf of bread!)

I’m only going to touch on the issue of ordinary wear and tear—everything ages, of course, and the environment (light, temperature, humidity, and pollutants) takes its toll on practically every substance known to humankind.  I’m not even going to consider the effects of weather and the atmosphere on outdoor art because that’s been a known problem for centuries—perhaps not acid rain or exhaust fumes from internal-combustion engines, but generally speaking.  

Another category of preservation concerns I won’t discuss here is the obsolescence of what conservators call “time-based media,” by which they mean film, video, digital, audio, computer-based, web-based, performance, and installation art.  The problems here don’t just include deterioration of the medium, but also the potentially more devastating matter of the loss of the technological mechanisms for retrieving the art.  (I have several old-fashioned floppy disks that I can no longer read, for example, and even some CD-ROM’s my current computer model can’t access.   There are also VCR tapes and cassette audio tapes, not to mention long-playing record albums the technologies for playing which will soon be unavailable, if they aren’t already.)  

Conservators do have to contend with all these problems and predict similar ones that will come into play in the (very near) future, but I’m going to stick with the base issue of the unpredictable changes in new, experimental media and materials—like the drying of the 30-year-old oil paint in my Norman Carton. 

There are essentially two branches of art conservation.  One,  preventive conservation, devises conditions that mitigate the deterioration and reduce the danger of physical harm from atmospheric action, pest infestation, age, or human interaction (including vandalism) to art on display, in storage, and in transit.  That’s proactive.  If instigated effectively, preventive care reduces the need for restoration and repair efforts.  My parents’ Boxer encased in its Lucite box is an example of preventive conservation; so is an antique Chinese scroll they brought back from the People’s Republic, also  displayed in a Lucite case because of its age—100 to 200 years old—and its innate delicacy. 

The problem of preventive care of art is exacerbated in contemporary artworks because even expert conservators often can’t predict how experimental or innovative media will react to age-old threats.  Effective preventive conservation requires constant vigilance because the threats occur continuously and are cumulative over time.  It also demands coordination by the conservators with other museum employees, such as curators, art handlers, maintenance personnel, building engineers, and protection staff.

Reactive tactics, called  conservation treatment, becomes necessary when preventive care fails or is insufficient.  It involves the cleaning, stabilization, repair, and restoration of art that’s already been damaged by the “agents of deterioration” I named above.  According to the National Park Service Museum Management Program, “conservation treatments are done as a last resort, kept to a minimum, and should be reversible.  This approach reduces the chances of compromising the . . . integrity of objects.” 

An example of conservation treatment is the monumental tapestry Woman (1977) created by Joan Miró (1893-1983) for the atrium of the East Building of the National Gallery of Art in Washington, D.C.  Also known as Femme, the 96¼-by-66¾-inch wool-and-cotton tapestry was displayed from 1978, when the I. M. Pei building opened, until 2003, when it was removed for cleaning and a respite from constant exposure to light. 

Preventive conservation is currently considered the preferred way of ensuring preservation of art.  Conservation treatment is inherently risky and generally requires more resources (and, hence, more money) and time.  In past eras, even well-intentioned conservation treatment had adverse impact on pieces of art, doing more harm to the work than no action at all would have.  (Consider, for example, the varnishing of paintings that was a common practice in the 19th and early 20th century, but which eventually darkened and obscured the original vividness of the colors.)  It’s for this reason that modern techniques should be reversible if at all possible, and that preventive care is favored over treatment.  (The NPS museum program advises that, though reversibility is a goal for several reasons, including unsuccessful application, “no treatment is completely reversible” and that “some cannot be reversed at all.”)

Sometimes conservation treatment isn’t initiated in order to reverse or repair damage but to enhance a work of art for effective display.  For instance, a metal vase which has an incised design can be cleaned so that the markings are revealed more perceptibly.  My parents’ collection includes an untitled tapestry (#20, ca. 1971) by Victor Vasarely (1906-1997), one of my favorite pieces in the collection.  The problem is, the op-art piece was sold as a rug and my folks planned to hang it on a wall.  A suitable hanging bracket which could support the 64-by-65-inch wool square had to be devised and fastened to the back of the artwork so that it not only would hang straight and flat, but would be securely mounted where my parents wanted to position it.

Both of these conservation strains start with research into the techniques and materials artists use to create their art, to analyze them and determine their properties with an eye on preserving the art for perpetuity.  (A side benefit of such study is that we sometimes gain new understanding of the artworks’ meanings, their context within the artists’ bodies of work and creative careers, and the creators’ artistic processes.)  Much of this analysis is science-based, using all kinds of technology, such as x-rays, infrared and ultraviolet light, photomicrography (photographs taken through a magnifier), and scanners, but sometimes the conservators also have to take a more metaphysical view of their goal, deciding how much change from age and exposure the artist might agree to and how much the public might accept and still appreciate the work. 

No work of art remains pristine, of course; just like us, everything humans create ages.  Are the consequences of that aging part of the work’s innate quality, like the patination of a bronze sculpture, or are they something that should be halted and even reversed?  If the latter, conservators often have to develop individualized means of cleaning and restoring artworks to avoid causing unforeseen harm to the materials in use.  With experimental media, this often requires discovering or inventing new and improved cleaning products that are compatible with the art materials in use which the conservators may never have encountered before. 

Testing and experimentation are often necessary, but that’s also a fraught process.  Art objects are unique—a conservator can’t very well try out a cleaning solution on one sample and then move on to another, like  testing a cutting from a bolt of cloth before using a process on the dress made from that material.  You could end up with a ruined painting or collage.  Knowing the materials used by the artist can be a vital step in the conservation treatment.  It’s more like cutting a diamond—there’s a lot of studying before any irreversible step is taken.  

Conservators gain insight either by analysis of the art object or related work, or from the creator’s input, including information directly from the artist (or the studio or foundry that made the piece under the artist’s supervision), notes, diaries, published interviews,  and other documentary sources.  Vincent van Gogh’s letters from Arles to his brother Theo, for example, often included detailed descriptions (and sketches) of paintings on which he was working, including the specific colors he was using for various images.  The National Gallery made a video of the creation of Woman, the Miró tapestry I wrote of earlier, with considerable detail about how it was woven and the fabrics used.  (It’s even available on line on a number of sites.)

Still, even with an nth degree of care and planning, there’s still the almost-unavoidable chance that even a simple surface cleaning will alter the painting, tapestry, or sculpture.  The sole guiding principle for conservators is to maintain the artists’ creative vision for the works—but how can they know that with any certainty, especially for deceased artists?  A byproduct of the analytical study of the piece of art and the artist her- or himself can help here, but it’s still something of a SWAG—a “scientific, wild-ass guess.” 

(What can also happen is that, when cleaned and restored, a painting will seem so different from what viewers had become used to, with brighter, more vibrant colors, that they are shocked, even to the point of vocal protests—even though the resulting artwork is what the artist had created, or nearly so.  This phenomenon has occasionally occurred with restored paintings from the Renaissance or Middle Ages that had collected centuries of grime and atmospheric pollution. 

(In 2017, after a restoration project of eight years and $18½ million that had been intended to return it to its 13th-century appearance, the Chartres Cathedral looked so different from what modern visitors had come to expect of a Gothic church that art historians and architecture critics denounced the results.  Many experts argued that the patina of filth should have been left on the walls to retain the “authentic” Gothic ambiance and stand as a testament to history.  The restorers and their supporters, as you’d expect, contended that they had recreated the original architects’ vision.  Of course, no one’s around from 1220 to attest to their accuracy—or deny it.)

Some alterations from time, use, or wear is deemed to be part of an artwork and while stabilization may be warranted, preventing the piece from deteriorating further, restoration or repair isn’t desirable.  Objects made for everyday use, rather than for pure aesthetic appreciation, are frequently of this type once they’re removed from regular use.  Among the art I have are a number of African pieces, including a carved wooden twin figure from the Yoruba people of Nigeria.  Twins are revered among the Yoruba and  when a twin dies, a figure is carved to represent its spirit,  The carving is ritually painted and decorated by the family and the figure I have still bears remnants of blue paint, but it would be inappropriate to restore the wooden figure to the pristine appearance the carver created before the family decorated it.

The basic principles and processes for conserving art are the same now as they have always been, but the pace of experimentation with materials and methods has challenged art conservators and exhibitors when it comes to keeping the art accessible, substantially unchanged, and exciting for art lovers in perpetuity—or as close to that as we can humanly come.  As artists come up with new ways to make art and new media out of which to make it, people who love art and want to preserve it for the enjoyment and enlightenment of generations to come will continuously have to come up with new ways of conserving the artists’ creations.

Banksey, of course, notwithstanding.

'Holiday Inn' Times Two

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I had a peculiar experience recently.  I watched a WNET/Channel 13 rebroadcast of the stage adaptation of Irving Berlin’s film musical Holiday Inn with a new book by Gordon Greenberg (b. 1969; revisions of Stephen Schwartz and Nina Faso’s Working and Jacques Brel Is Alive and Well and Living in Paris) and Chad Hodge (b. 1977; The Darkest Minds [film], Runaway and Good Behavior [both TV series]) as a matrix for the score by Berlin (1888-1989).  It aired on the Public Broadcasting System’s Great Performances onFriday evening, 30 November, and then about a week later, Turner Classic Movies aired the original 1942 Bing Crosby-Fred Astaire film on Saturday evening, 8 December.  I didn’t think all that much of the Roundabout Theatre Company’s stage adaptation and I thought I saw why while I was watching, but seeing the movie so soon afterwards confirmed it for me.  (By the way, the TCM host,  Ben Mankiewicz, said that Berlin first intended Holiday Inn to be a stage show, but he couldn’t find a producer.  IMDb noted the same thing.)

For the record, the film of Holiday Inn was directed by Mark Sandrich (1900-45; The Gay Divorcee, Top Hat), who also produced the movie, for Paramount Pictures.  The screenplay was written by Claude Binyon (1995-78) from an adaptation by playwright Elmer Rice (1892-1967; The Adding Machine, Street Scene [both stage plays]) from Berlin’s original idea.  The motion picture was filmed in black and white (even though popular and successful color films had been produced since 1939: Gone With the Wind, The Wizard of Oz); the spin-off, White Christmas, was filmed in Technicolor in 1954.  (Computer-colored versions of Holiday Inn are available, but TCM doesn’t air edited or altered films.)   The film, which runs one hour and 40 minutes, was released on 4 August 1942. 

Holiday Inn was number eight on the 1942 list of top-grossing films.  Berlin was nominated for the 1943 Academy Award for Best Writing, Original Story, and musical director Robert Emmett Dolan was nominated for the Best Music, Scoring of a Musical Picture Oscar.  Berlin won the Best Music, Original Song award for “White Christmas.”  (No one, including Berlin, thought very highly of “White Christmas,” but it became the number one-selling song ever recorded until 1997—55 years—when Elton John’s revised version of “Candle in the Wind” for Princess Diana’s death overtook it.  “White Christmas” is still number two.)

The Greenberg-Hodge Holiday Inn stage adaptation began at the 200-seat Goodspeed Opera House in East Haddam, Connecticut, in 2014 with co-librettist Greenberg directing (Guys And Dolls in West End, Working in Chicago and Off-Broadway).  In 2015, still under Greenberg’s direction, the play opened with a substantially new cast at the St. Louis Municipal Opera Theatre (The Muny), an outdoor amphitheater that seats 11,000 patrons.  Roundabout staged the Broadway début of Holiday Inn at Studio 54 (capacity, about 1006), the former Theatre District night club, opening the production with the cast that appeared in the Great Performances broadcast on 6 October 2016; it ran for 117 regular performances and 38 previews, closing on 15 January 2017.  Greenberg directed once more, and Dennis Jones, the choreographer, was nominated for both the 2017 Tony and Drama Desk Awards.  (The movie was filmed in 1941 and 1942, so it’s safe to assume that it’s set in and around those years, right when the U.S. was entering World War II; the Pearl Harbor attack occurred during the filming.  The play is set in 1946, the year after the war ended.)  The live stage performance of Holiday Inn ran two hours and 15 minutes with an intermission (which was cut for the TV broadcast, which consequently ran two hours).

Roundabout live-streamed the performance of 14 January 2017 on BroadwayHD.com and it was recorded.  PBS originally aired the performance on Great Performances on 25 November 2017 in New York City.  The television production was directed for the cameras by David Horn. 

The movie is notoriously slim on plot.  It’s really an excuse—a pretty good one, to be sure—to film some Irving Berlin songs and showcase Crosby’s singing and Astaire’s dancing.  If it had been a stage production it would have been a Berlin revue.  Crooner Jim Hardy (Crosby) and hoofer Ted Hanover (Astaire) have been cabaret partners for many years but when Jim announces that he and his girlfriend, dancer Lila Dixon (Virginia Dale), the third member of their act, are going to leave show business, get married, and live on a farm he’s just bought in Connecticut, Ted counters that he and Lila are going out on their own as a duo.  Jim decides the time has come to retire and moves to his farmhouse and tries to settle into the country life.  He soon realizes that he’s not cut out to be a farmer and sees an opportunity to do something special.  He decides to open his farmhouse to the public as an inn with New York-quality entertainment, but only on major holidays.  Each holiday will have its own, elaborate, original production number.  (It seems that the farmhouse has an entrance hall as wide and deep as the stage at Radio City!  And as many empty rooms as . . . well, a vacant Holiday Inn.)  By happenstance, he meets Linda Mason (Marjorie Reynolds), a stage-struck wannabe singer and dancer and she joins him at Holiday Inn as a member of his troupe.  Things go well until Ted shows up after Lila has left him for a millionaire, and he sets his sights on Linda as his new partner.  Ted’s manager tells him of a potential offer from Hollywood—if he can seal the deal with Linda to join him.  The movie’s so well-known that most people know the ending, but just in case, I won’t let that kitty out of the poke.

The problem with the stage version is that, while it still has the Berlin score (augmented with some additional Berlin tunes from other sources; there are now 20 songs, plus reprises and a finale), the Roundabout didn’t have anyone matching the star quality of a Crosby (1903-77) and an Astaire (1899-1987).  (I don’t know who they could have cast—there are plenty of great male singers to choose from but I can’t think of a dancer of a Fred Astaire or Gene Kelly stature.)  The performers Roundabout cast—Bryce Pinkham (b. 1982; A Gentleman’s Guide to Love and Murder; Tony Awardnominee; see my Rick On Theater report, posted on 16 October 2014) as Jim Hardy, the Crosby role, and Corbin Bleu (b. 1989; In the Heights, Godspell; competed on Dancing with the Stars) as Ted Hanover, the Astaire part—were both competent, even good, musical actors, but not stars—which is what drove the movie (along with Berlin’s songs, which were then mostly new and he was at the top of the heap in ‘42—no longer a consideration in 2016).

The clearest example of this is the play’s and the movie’s opening song, a cabaret number meant to show off Bing’s crooning and Fred’s hoofing (while introducing the romantic triangle that’s a Leitmotif for the “plot”).  “I’ll Capture Your Heart” (or “I’ll Capture Your Heart Singing,” as it’s titled in the movie) is a musical duel between the singer Jim and the dancer Ted for the love of Lila.  (Both of the women in the movie, Dale, 1917-94, as Lila and Reynolds, 1917-97, as Linda Mason—dubbed by Martha Mears—were virtual unknowns.  The producers nixed the idea of casting  Ginger Rogers and  Rita Hayworth because they didn’t want two more astronomical salaries on top of Crosby’s and Astaire’s.  For that reason, the problem with the casting of the play is confined to the men.  The leading ladies on the stage were Megan Sikora as Lila and Lora Lee Gayer as Linda.)  The song, “I’ll Capture Your Heart,” isn’t that great—but the song-and-dance duel makes it work.  On stage, neither Pinkham nor Bleu was dazzling enough to animate the number—or the characters.

With a middling plot (Greenberg and Hodge made a few small changes, but nothing substantial), that leaves the Berlin score as the prop to hold the show up.  The original songs, however, were all (there were 14 of them) production numbers—there are no character songs (with one possible exception) and no narrative/plot songs in the whole score.  Jim sings “White Christmas” sitting at the piano for Linda, with whom he’s falling in love, but he wrote it “years ago” as a potential performance number “and stuck it in a drawer.”  Only the Valentine’s Day song, “Be Careful, It’s My Heart” (the song everyone, including Berlin, expected to be the hit from the movie—not “White Christmas”!) could be seen as a character number because Jim sings it as a love song to the girl.  But Cosby’s sitting at the piano with his back to the stage and Astaire enters above him and whisks Linda into a Ginger Rogers-ish lavish dance routine that ends with the two of them bursting through a paper heart in the finale—turning the song into another production number.

Greenberg and Hodge dropped some of the holiday songs and slipped in some other Berlin songs (“Blue Skies,” “Heat Wave”) to create some musical character and plot moments, but they barely work.  The result it a wan musical (which has never been restaged here since 2016-17 even though it’s essentially a Christmas season story that by rights ought to be a holiday family show).  Oddly, the adapters made two changes in the script, one of which complicates a small bit of the movie’s logic.  In the movie, the character of Linda, the girl with whom Jim falls in love in Connecticut, is a would-be singer-dancer.  She gets the gig at Holiday Inn after meeting Jim at a night club in New York where he’d gone to see his old partner, Ted, and his earlier love interest, Lila.  The Leitmotif I mentioned earlier is that Jim falls in love with the female performer in their act, then Ted steals her and whisks her off away.  SoTed sees Linda at the inn (Lila’s left him by now) and wants her as his new dancing partner.  When a potential Hollywood gig comes up, Linda’s tempted and leaves Jim for Ted and the movies.  Okay, it’s a cliché, but movie-Linda’s wanted to be a performer since her character was introduced in the first couple of scenes, so it’s moderately believable—at least for Holiday Inn.

In the stage version, Linda’s the daughter of the original owner of the farm Jim buys in Connecticut  She plays the piano a little, but she’s not headed for a performing career until she starts doing Jim’s holiday shows.  She teaches fifth grade in the local school.  It strains the play’s already tenuous rationale for stage play-Linda to be enticed to go off to Hollywood with Ted—whom she’s barely just met—instead of staying home at the farm/inn she loves.  (She shows up on the day Jim moves in ostensibly to pick up some family mementoes left behind.  It’s clear, though, that she really just wants to meet the man who bought her home.)  You just have to overlook this logical glitch so that the plot can move on!

(Ironically, the other change provided the play’s best performance—by a 13-year-old actor playing precocious, 10-year-oldCharlie Winslow, one of Linda’s pupils.  The role doesn’t exist in the film: he’s the son of the banker who holds the mortgage on the farm and serves as the messenger between the bank and Jim—always with dire news about notes being due and such.  Later there’s a lame joke about his being let go at the bank because of child-labor laws.  The kid actor, Morgan Gao, was a little too “professional children’s school” slick, but he had more personality and energy than all the grown-ups in the cast!)

The critical reception for the movie was nearly universally effusive.  The following’s a sampling of reviews from across the country as the picture opened in various cities.  In Variety, Abel Green dubbed the movie “a standout film” and added, “With those Berlin tunes, a strong story content and Bing Crosby and Fred Astaire for the marquee its an undeniable box office parlay, a winner all the way.”  He continued, “Loaded with a wealth of songs, it’s meaty, not too kaleidoscopic and yet closely knit for . . . tiptop filmusical entertainment.”  Green observed that “Mark Sandrich’s production and direction are more than half of the success of the picture.”  The director has helmed Berlin’s idea “with understanding and feeling . . . and consummate showmanship, verve and tempo.”  

The New York Times film reviewer, Theodore Strauss, labeling Holiday Inn a “light-heartedly patriotic musical,” announced that “Mr. Berlin still has created several of the most effortless melodies of the season—the sort that folks begin humming in the middle of a conversation for days afterward.”  He added, “Mark Sandrich, director and producer, has taken the inevitable melange of plot and production numbers and so deftly pulled them together that one hardly knows where the story ends and a song begins.”  Strauss asserted that all this success is “largely due to the casual performances of Bing Crosby, who can . . . turn an ordinary line into sly humor without seeming to try, and Fred Astaire, who still owns perhaps the most sophisticated pair of toes in Christendom.”  The Timesreviewer caviled that “Mainly ‘Holiday Inn’ is a series of musical episodes” strung on the romantic triangles of Astaire, Crosby, Reynolds, and Dale.  He concludes, “It is all very easy and graceful; it never tries too hard to dazzle.”  Strauss concluded that "‘Holiday Inn’ offers a reason for celebration not printed in red ink on the calendar.”

The New York Herald Tribune’s Howard Barnes called the film “a tour-de-force” and observed, “It was first conceived as a stage revue and it betrays that fact on more than one occasion.”  Barnes added, “Without the peculiar conventions of the theater, from curtains to the physical presence of performers, the material has a tendency to become episodic and repetitious.”  He affirmed, “The music is what gives ‘Holiday Inn’ a solid fabric of entertainment.  The treatment puts over a musical show form which I thought was doomed to constant failure on the screen.”  It’s the score, asserted Barnes, that “establish whatever loose continuity the show boasts,” observing, “The wisps of plot are scarcely likely to keep you enthralled.”  The Tribreviewer felt:

Even the adroit scenario which Claude Binyon has dreamed up to inter-relate a series of musical numbers . . . has little sustaining dramatic interest.  That wouldn’t have mattered behind footlights.  That it matters little in this screen show is a tribute to fine craftsmanship in every department of the production.

In a notice signed only “R. F. W.” (I haven’t been able to identify the writer), the Wall Street Journal dubbed Holiday Inn“a sure-fire hit” for which Berlin “has written a magnificent score.”  The WSJreviewer added that Crosby and Astaire “make this new picture one of the year’s finest entertainment treats.”  The Journalist concluded, “All in all, this is one of Hollywood’s finest offerings, and it may well deserve a place among 1942’s best.”

Edwin Schallert of the Los Angeles Times characterized Holiday Inn as “an easy-going sort of opus” and a “divertissement.”  The L.A. Times reviewer went on, “Decidedly on the up-beat is this ensemble of talents,” adding, “It can’t be said that ‘Holiday Inn’ overdoes itself in the plot department”; the screenplay’s plot and situations “may be tabulated as diverting enough,” while “[s]ongs and dancing do the most to entertain.”  Schallert asserted, “Behavior of the characters is not above reproach,” caviling about some of
Astaire’s and Crosby’s seemingly unjustified actions, but continued that “if they’d been left out there wouldn’t have been any plot at all.” 

The uncredited review in the Christian Science Monitor called Holiday Inn“a carefree musical film” and Berlin succeeded “partly because it is probably easier to write a tune around a holiday than to write a whole story around several holidays.”  The CSMreviewer complained that “the dialogue cannot be described as sparkling” and Berlin’s “tunes are pleasant without being particularly impressive.”  She or he also found “this association of Messrs. Crosby and Astaire seems less successful than the Crosby-Hope team [of the comic Road pictures].” 

In another review identified only with initials, “M. L. A.” said in the Boston Daily Globe when the movie finally arrived in Boston (in September), Crosby and Astaire “fans are doing everything but tearing up the seats in their enthusiasm.”  The reviewer declared, “There have been better musical pictures, there have been far better dramatic plots, but there has seldom been a picture which seemed to hit public taste more accurately.”  The Globe writer pointed out that the film “is pure and undiluted entertainment.  It requires no mental processes for its enjoyment.”  He or she affirmed, “Labelled ‘escapist’ in these times of stress [i.e., World War II, among other problems], it would be excellent fun and frolic no matter in what period of history we were living.”  The review-writer labeled Holiday Inn“lively, beautiful and sparkling” that’s also “carefree and gay.”  The Boston reviewer stated, “There’s youth and zest and grace about ‘Holiday Inn’ and all its players and it deserves the praise it gets from the obviously pleased patrons.” 

In the Chicago Daily Tribune, May Tinée declared, “‘Holiday Inn’ is like a clean, fresh, sweet scented wind, blowing away stale doldrums caused by a session [sic] of rum movies.”  She labeled the “concoction” of Crosby’s singing, Astaire’s dancing, a pair of “luscious . . . singing and dancing girls, . . . a bright and unusual story, gay tunes, fascinating dancing . . . why you have a dish guaranteed to tickle the movie palate of ANY film fan.”  Nelson B. Bell in the Washington Post characterized Holiday Inn as “gay and galloping entertainment,” for which the Post reviewer acknowledged “the picture’s lighthearted embellishments and musical embroideries” and “a well-defined, if tenuous, ‘plot.’”  “Out of this simple premise emerges something pretty elegant.”  

Show-Score, the theater-review survey website, calculated the critical record of Roundabout’s Holiday Inn based on 59 notices, but some were for previous stagings.  Based on only the New York reviews, I recalculated the average rating as 71 with a high score of 90 (Deadline, Edge New York) backed up by seven 85’s (including Broadway World, New York Daily News, Variety); the site’s lowest score was  a 20 for the Wall Street Journal below a 30 for Upstage-Downstage.  The review ratings for the Broadway production broke down to 72% positive, 17% mixed, and 11% negative.  My round-up will cover 19 reviews.

In Long Island’s Newsday, Linda Winer’s “Bottom Line” was “Predictable and perky holiday fare with some first-rate actors.”  She characterized the adaptation as having “the feel of a holiday perennial that has been returning from storage or been on the road for years,” which the Newsday reviewer deemed an indication that the adaptors “are professional about coloring within the lines of expectations.”  Winer felt, however, “For those hoping that the Roundabout Theatre Company had ambitions more challenging than perky audience bait to compete with the other moneymaking holiday offerings, well, hope elsewhere.”  In her conclusion, the Long Island review-writer wondered, “If walls had ears, what would Studio 54, disco home of ’70s debauchery, make of this hokey, wholesome new occupant?  If the walls had eyes, I suspect they would roll.”

Matt Windman of amNew York labeled the show “essentially a remake of a remake of a remake.”  (He’s counting the 1954 movie White Christmas—which had its own Broadway adaptation back in 2008—as one remake, plus previous stage versions of Holiday Inn from 2008 and 2009.)  While parceling out faint praise for the plot (“sentimental, old-fashioned”), setting (“cozy”), songs (“lovely”), performances (“decent”), Windman found the show “only occasionally springs to life . . . and too often feels like another generic jukebox musical or holiday attraction.”  He added, “Its attempts to add comedy by mocking the innocence of the genre reek of desperation.” 

Alexis Soloski dubbed Holiday Inn“a wan jukebox musical” in the U.S. edition of The Guardian (while punning that Roundabout “has entered hostel territory”), and she pointed out, “The story has an old-timey predictability that may delight those with more conservative tastes.”  Soloski warned, however, that “no real effort has been made to differentiate this show from the other recent Berlin offering, White Christmas, or to integrate the songs into the show.”  She also advised, “You can check out anytime you like, and chances are that one will—and quite often—as the leaden dialogue trudges to its close.”  Though “the Berlin tunes” are “a treat,” “[s]everal of the production numbers are lackluster.”  Partly “because the book is so thin,” Soloski found the acting “variable.”  She also judged that “Greenberg’s direction doesn’t veer from the expected.”  The Guardian reviewer concluded, “It’s too much to expect a musical to provide maid service or a mint on every seat, but if a new musical ever needed fresh linens, it’s this one.”

In the Wall Street Journal (which received Show-Score’s lowest rating), Terry Teachout dismissed the production in a single paragraph (under 200 words).  Holiday Inn“is less a show than a cash machine, a cynical repurposing of the beloved 1942 Bing Crosby-Fred Astaire film that exists solely to make as much money as possible.”  Teachout scolded, “It’s slick, synthetic and soulless, a musical full of robotic jokes and devoid of genuine romance.”  He labeled Pinkham and Bleu “uncharismatic” and said that they “are to Crosby and Astaire what a Whopper is to a New York strip.”  In the New York Daily News, Joe Dziemianowicz advised his readers, “If you’re in the mood for show that’s light-on-its-feet and wall-to-wall Irving Berlin, check into Broadway’s “Holiday Inn.’”  The “airy tale,” he reported, is “familiar and vanilla-flavored fluff, but with tasty sprinkles.”  (Dziemianowicz was even more parsimonious than Teachout; he expended fewer than 125 words!)

Making the frequent observation that the “Christmas season seems to start earlier every year,” Charles Isherwood noted in the New York Times, “This year, the Roundabout Theater Company has obliged all whose hearts are already pining for candy canes and mistletoe by presenting ‘Holiday Inn,’ a perky but bland stage adaptation of the 1942 movie.”  Asserting that the original songs from the film are “mostly not top-drawer Berlin,” Isherwood found, “The interpolated songs are integrated into the plot smoothly enough, without lifting the show’s mild temperature or bringing new definition to the characters.”  The Timesman also reported that the choreography was “more workmanlike than inspired.”  The reviewer’s conclusion was:

Actually, “Holiday Inn” wore out its welcome for me well before the inevitable reprise of “White Christmas” that comes toward the close.  As a familiar Broadway exercise in nostalgia—or a familiar Broadway exercise in holiday exploitation—it’s polished and pleasant.  But a great gift to the theater season aborning it’s not.  More like a prematurely hung Christmas stocking smelling faintly of mothballs.

Robert Feldberg of the Bergen County, New Jersey, Record described Holiday Inn as  “old-fashioned—but in a very pleasant way,” explaining, “It doesn’t poke smug fun at itself, or, at the other end of the attitude spectrum, pretend with a straight face that tastes haven’t changed in 75 years.”  Feldberg felt that the production “takes an appealing middle ground. It says, in effect, we know the story is hokey, and we might wink at it a bit, but we’re going to treat the characters and their feelings with respect.”  The “main job” of the book, the Recordreviewer thought, “is to provide a . . . framework for a cascade of Berlin numbers, with a fair portion of the dialogue functioning as song cues.”  He found, however, that the original film score was “fairly pedestrian,” so it had to be “bolstered” by songs from other sources.  Feldberg’s final assessment was: “Though ‘Holiday Inn’ might be a musical constructed according to a formula, it’s a winning example of the type.  Forgettable, perhaps, but fun while you’re watching it.”

On NJ.com, Christopher Kelly, the reviewer for the Newark Star-Ledgerdeclared that Holiday Inn, which he said “is as brightly colored and intellectually nuanced as your average commercial for Froot Loops cereal,” “is no one’s idea of groundbreaking or cutting-edge.”  It is, however, “directed with generosity and warmth” and “wears down all defenses.”  The Star-Ledger reviewer felt that the book “doesn’t always make sense,” but the Berlin music and the singing and dancing make up for it.  He asserted that the show “ultimately lacks the imagination or ambition” of the then-recent American in Paris adaptation (see my report and one by Kirk Woodward, posted on Rick On Theater on 2 August 2015 and 13 November 2015, respectively), but concluded, “Flaws and all, Holiday Inn leaves you unreservedly happythese days, no small feat.”

“In a season of American agita, the Roundabout serves a nice glass of warm milk,” its adaptation of Holiday Inn, quipped the New Yorker in “Goings On About Town.  “Don’t expect an iota of irony,” warned the anonymous reviewer; “like Jim, the show longs for simpler pleasures, and delivers them by way of well-polished choreography, familiar tunes, and two debonair leading men.”

Jesse Green, writing on Vulture for New York magazine, dubbed the show “a jukebox” musical, with the “shoehorning of songs from one context into another,” forcing “other songs to fit into the story,” and making “the portions . . . too small or too jammed together to enjoy.”  Green proclaimed “Holiday Inn is . . . less a ‘New Irving Berlin Musical’ [it’s official subtitle] than a new Irving Berlin medley.”  He thought it was “intentional” to use “the cover of old-fashioned family entertainment to excuse the let’s-throw-it-all-on-the-stage aesthetic.”  He asserted, “The emphasis on brightness and speed is so extreme that the show too often feels paradoxically dim and tiresome.”  Green ended with the lament that “all the charm in the world could not compensate for the reverse alchemy that has turned Berlin gold into brass plate, and Holiday Inn into Labor Day.”

In Variety, Frank Rizzo declared that Holiday Inn“has gotten a complete and first-class stage redo at Roundabout Theatre Company, turning this shaky fixer-upper into prime property that should please audiences looking for an easy-on-the-eyes, none-too-taxing escape.”  Greenberg and Hodge “have significantly rethought, reshaped and revitalized the script, giving the show more heart, a slightly modern sensibility and a joyful spirit.”  Rizzo concluded, “This clever musical should have longer legs than the Yule-centric stage version of ‘Irving Berlin’s White Christmas,’ especially for those yearning for an old-fashioned respite from political angst.”

David Cote of Time Out New York described Roundabout’s Holiday Inn as “renovated and refurbished,” but added, “Sure, there’s more corn and cheese served in this earnest, sweater-vested affair than any nutritionist would approve, but what harm in a cup of early eggnog?”  Melissa Rose Bernardo announced, “There’s virtually nothing new about Holiday Inn,” in Entertainment Weekly.  The characters “are so stock they’re practically cardboard” and “the ‘plot’ . . . is pretty much just a clothesline on which to hang Berlin’s songs,” the EW reviewer pointed out.  “Still, you’d have to be a total Grinch not to melt even a little” at the Berlin score. 

Frank Scheck’s “Bottom Line” in the Hollywood Reporter was “The Irving Berlin songs work their magic in this formulaic but sweet-hearted musical” and he proclaimed, “So sweetly wholesome that you experience a sugar rush while watching it, the show is corny and predictable.”  Scheck reported, “Although the story is more fleshed out than in the film, the rudimentary book . . . fails to develop the characters beyond thin archetypes.  Instead it relies on a plethora of clichéd jokes.”  He ended advising, “There may be lulls in between, but this is a Holiday Inn you'll want to check into.”

Roma Torre on NY1, the proprietary local news channel of the Spectrum cable TV service, complained, “‘Holiday Inn’ emerges as a quasi-jukebox musical that's pretty much by the numbers,” despite the “iconic music,” “terrific dancing,” “tweaked” story, and “added” songs.  Though the “musical numbers are sublime,” Torre wished “the story that frames these delightful songs didn’t feel so forced.  Granted, it was hokey in the movies, but its requisite charms are diminished here.”  The characters are “underwritten,” “lacking the kind of motivation that compels audiences to care.”  Torre concluded, “‘Holiday Inn’ is pleasant enough, but when I think of its musical peers from the era . . ., it’s more workaday by comparison.”

On Theatre Reviews Limited, Michele Willens declared that Holiday Inn“heavily depends on first class singers and dancers as well as classy production values,” which she felt the Roundabout production had.  Willens warned, however, that theatergoers would be disappointed “[i]f you are seeking conflict or edge.”  Michael Bracken of Theater Pizzazz observed that this Holiday Inn is “more self-aware than the original: it gently—perhaps too gently—pokes fun at itself.”  He called it “a grown-up ‘Let’s put on a show!’ show.”  Bracken felt that “Greenberg and Hodge’s book does not measure up to Berlin’s score,” and “you wish it would make up its mind to be either parody or pastiche.  Instead, it’s noncommittal, changing the story’s window dressing without changing what’s in the window.”  In the end, however, Bracken felt, “That doesn’t mean that Holiday Inn, in Greenberg’s otherwise steady hands, is anything less than surefire entertainment. You just can’t help wishing it could have made it to the next level.”

On Talkin’ Broadway, Matthew Murray offered “congratulations” to Roundabout's Holiday Inn, which, “[d]espite doing absolutely nothing new, . . . managed to push contemporary theatrical escapism to dizzying, unheard-of heights.”  “Usually,” Murray noted, shows that are basically “just out to give you a good time,” “give you an ounce or two of meat with your foot-tall mound of Cool Whip.”  (I’m not sure I’d really want meat with fake whip cream—but I get what Murray means.)  “After all,” the TB revewer added, “it’s not easy to swallow sugar for two hours straight without feeling ill.”  But Holiday Inn“doesn’t mind.  Its selling point is” the Berlin score.  “Much like the film, it’s just an excuse for showcasing a bevy of themed Berlin tunes coordinated with the performances” at the inn.  Murray’s big lament, though, was that, though “all shows committed to purveying empty calories should do so as competently as this one does, and its verve makes it utterly unhatable, he “can't help wishing those involved had wanted to do more with such tantalizing raw components.”

Comparing White Christmas, another Berlin movie musical that was adapted for the stage (Broadway, 2008-09), with Holiday Inn, Steven Suskin of the Huffington Postpronounced the latter “A decidedly better and more enjoyable film than ‘White Christmas,’” but was “rather” surprised “to find that Holiday Inn . . . makes a decidedly weaker stage attraction.”  Suskin labeled Holiday Inn“an unassuming and unchallenging musical, and an ineffectively assembled one at that.”  He advised, “Audiences looking for something gentle, built on bouncy Berlin melodies, might well be pleased.”  The HP reviewer had problems with the story, “which in the film dutifully plows ahead,” but in the stage adaptation, “halts again and again at Studio 54 while we get a handful of ballads that prolong the sleepy evening.”  He concluded, “Audiences looking for a non-challenging, 100% old-fashioned musical might well have an altogether swell time at Holiday Inn.  But the overall effect is dampened, as if everything but that firecracker [dance] number was staged with soggy powder.” 

(I never mentioned the “Let’s Say It with Firecrackers” dance that both Astaire and Bleu perform; many reviews mention it with great delight.  Ted does a solo dance—for the Fourth of July, natch—tapping as he throws firecrackers and “torpedo” crackers on the stage floor.  Both renditions were truly spectacular showstoppers.)

[I hadn’t ever seen the stage version of Holiday Inn, which is why I watched the WNET broadcast.  Then when the movie came on cable, I thought it would be interesting to see it so close to the play.  I just thought the juxtaposition of the play and the film was fortuitous—like one trip I made to Washington, D.C., 11 years ago, when my Mom and I saw She Loves Me at Arena Stage and, the same week, TCM aired both The Shop Around the Corner, the 1940 film adaptation of the original straight play, Parfumerie, and In the Good Old Summertime, the 1949 movie-musical adaptation starring Judy Garland and Van Johnson.  (It didn’t run You’ve Got Mail, the 1998 rom-com update, which I thought was a shame.  I posted a report on Arena’s staging on ROT on 22 July 2016 in “Two Looks Back.”)]

Women Playwrights of the ’80s

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[Back in the mid-1980s, I worked with a former New York University instructor of mine, Cynthia Jenner, to try to start a new theater.  It was to be called TheatreJunction and Cynthia, who’s a dramaturg, planned for it to be a playwrights’ theater with a particular focus on women writers (though not exclusively).  She enlisted me after we’d become acquainted during her Production Dramaturgy course to be her assistant and I did a number of jobs for her, including a lot of scouting of new writers and plays.  While I initiated some of the reconnaissance missions, more often Cynthia would send me out to see a performance, presentation, or reading that she’d read about.  (I also read some scripts and other material to determine their potential suitability for TJ.  Cynthia had a number of performance projects she was considering calling for different types of material, including adaptations of non-dramatic sources and lunch-time presentations of non-traditional performances.) 

[The procedure was pretty standard.  I’d see a presentation and write a brief report for Cynthia.  Unhappily, the theater never came to be, but since I had recently started writing on a word processor (no Internet yet), I kept all the reports I wrote for Cynthia on file—and I still have them to this day.  Below are three reports I wrote for Cynthia in 1985; one is a staged reading (Nancy Beckett’s Labor Relations at the LaMaMa Galleria) and two are fully-produced plays (Louise Page’s Salonika at the Public Theater and Faulkner’s Bicycle at the Joyce Theater as part of the American Theater Exchange).  All three writers were considered “emerging” artists at the time these plays appeared; unfortunately, none of them attained the level of renown their boosters had hoped for in the 1980s.]

LABOR RELATIONS BY NANCY BECKETT
24 March 1985

The reading of Labor Relations by Nancy Beckett at The Galleria (La MaMa; 9 E. 1st Street) on Friday, 22 March 1985 was a rehearsed, semi-staged reading of a “work in progress” ostensibly for the consideration of Ellen Stewart of La MaMa.  (At the last minute, Stewart did not come, but sent a representative.  Stewart asserted often that she judges artists not on their proposals, résumés, or track records, but on an almost mystical individual response to their personalities.  She never reads texts, she says, never does any kind of “in-depth analysis about anybody about anything,” never goes to rehearsals unless asked, and seldom even sees a show at La MaMa.)

The play is a three-character, autobiographical exploration of the relationship of a girl/young woman with her oldest brother and older sister spanning, in non-linear fashion, from her sister’s wedding when the girl was only 6 through the birth of her own illegitimate child when she was 18.  There is very little plot, the play unfolding by episodic scenes from various points along the pertinent time continuum arranged in an apparently random order.  In flashbacks within flashbacks, we see bits of the conflict among Kay and Ed, the older siblings, and Anne, their unwelcome baby sister; the conflict between Ed and Kay and their parents; the sudden death of their father, Kay’s wedding, and Ed’s surprise return on leave from the Army; his permanent return to take a union job from which he is currently laid off; Anne’s pregnancy, and the birth of her baby.  We never see the parents; Ed’s wife, from whom he is divorced; Kay’s husband, who beats her; her children, or Anne’s boyfriend, the father of her baby. 

The play is structured into 15 or 16 scenes and a Prologue with no act break.  In the Prologue and occasionally during the rest of the play, Anne narrates her story presentationally.  There may be some little dumb-show acting behind her, but not much.  This material particularly becomes talky and undramatic.  The other scenes, which are essentially realistic from what I could gather from the reading, are representational, but not very active.  The non-linear arrangement of the events seems to enhance this non-action since the progress of the small events dealt with in the plot are always delayed and attenuated.  The only real event of the play is the birth of Anne’s baby, and we know that’s going to happen right from the start because she tells us in her Prologue speech and the first scene is Anne going into labor.  (By the way, note the two uses of “labor” in Labor Relations: Ed’s job problems because of a labor dispute, and Anne’s “relationship” with her brother and sister which changes because of the birth of her baby.)  The only “surprise” in the story is that the baby is born on Christmas Day.

There are a considerable number of references to Catholicism, Jesus, church, and religious beliefs in general in the play.  Except for the obvious connection between Anne’s baby and the baby Jesus, a picture of which is the subject of a repeated monologue she delivers, I don’t know what Beckett was saying with these references.  It is clear, however, that she is making some important (to her) comment about her family’s belief in Catholicism, and I suspect (but I have no evidence for this) that she is using Kay and Ed as some sort of surrogate for Mary and Joseph (although, she has aspects of Mary in the character of Anne, too.  I was confused about all this anyway.)  This element seems to be the important reason for writing the play, but I didn’t understand what Beckett was trying to say.  I acknowledge that this may be due to my own lack of receptivity to this material.  Not being a Christian (though I, too, was born on Christmas Day), I very likely missed some significant point innate in this symbolism and, so, lost the point of the play.

Overall, I was bored and confused.  I don’t know anything about Nancy Beckett, but the play struck me as mildly self-indulgent, as if she felt compelled to write this, but I didn’t have to hear it.  (To give you a measuring stick, I feel the same way on a grander scale about Arthur Miller’s After the Fall.)  It is important to note, however, that I may have been the wrong person to judge this material because of its apparent central concern with Catholicism for which I have no feel. 

[Since this report focused on the play and, especially,  the writer, I didn’t record the names of the actors in the three roles in Labor Relations.  There may have been no program because it was a reading, or I lost it over the ensuing 33 years, but I now can’t reconstruct the cast of the La MaMa reading.  There were, of course, no reviews of this reading, and La MaMa never produced Beckett’s play (although I see that a staging was mounted in Chicago in 1988).]

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SALONIKA BY LOUISE PAGE
22 April 1985

Though Louise Page’s Salonika, presented at the New York Shakespeare Festival at the Public Theater, was not an uninteresting play, I was disappointed when I saw it on Saturday, 20 April 1985.  I suppose I expected more from a playwright to whom so much attention is being paid lately, with a production of her Real Estate at Arena in D.C. (opened at the Kreeger Theater on 8 February 1985) and this one here at the Public (2 April-19 May 1985 in the Anspacher Theater). 

Briefly, the play is about two old women, a mother, Charlotte (Jessica Tandy), and a daughter, Enid (Elizabeth Wilson), who come to Salonika, Greece, to visit the grave of their husband and father who died there in World War I.  They spend the morning on the beach, in the company of a naked young drifter, Peter (Maxwell Caulfield), and return there in the afternoon, after having gone to the cemetery.  Joining them unannounced is the mother’s man friend, Leonard (Thomas Hill),  who wants to marry her.  Throughout the play we see glimpses of the relationships between the mother and daughter, the mother and her friend, the mother and her dead husband (who appears as a young soldier, played by David Strathairn, from beneath the beach), and the daughter and her fantasy of her father (whom she never knew). 

The problem with the play is that it is disjointed and unfocussed.  The reviews have all centered on Page’s treatment of the dependent relationship between the mother and her spinster daughter, but, in fact, that is only part of the theme.  There is apparently equal weight given to the fruitlessness of war and the waste of dying in one.  I was never sure which was Page’s central message.  I don’t think she was, either.  I also gathered that we were somehow supposed to feel sympathetic to the dried-up old daughter, who in the end propositions the young man to sleep with her on the beach for money.  He literally keels over and dies almost immediately thereafter—probably from the prospect.  Trouble is, though I was sympathetic to her, I certainly didn’t fault her mother for her state.  The older woman didn’t give the impression of having forced her daughter to stay at home and wither away.  Her father’s death couldn’t be blamed—though she tries.  And the fact that she finds her mother’s having a beau threatening seems pure selfishness to me.

The play wasn’t unenjoyable.  However, this was mostly due to the superb performances (can you expect less from Jessica Tandy?) and a few telling moments.  The rest was more curious than good.  The chief theatrical (not to say dramatic) interest was the technical feat of bringing the dead husband up through the sand (which covers the Anspacher stage) with no evidence of a tunnel or a trapdoor, and the appearance of Maxwell Caulfield as the nude sun-bather.

Page, who’s British and has something of a track record across the pond (though RealEstate and Salonika areher débuts in the States), may be someone to keep an eye and an ear on, but as of now, her stuff seems less than exciting.  She may emerge as a more dynamic writer than she is now, however, with some exposure of the magnitude she’s now experiencing.  I wouldn’t dismiss her entirely.

*  *  *  *
FAULKNER’S BICYCLE BY HEATHER McDONALD
12 June 1985

The presentation of Heather McDonald’s Faulkner’s Bicycle, a Yale  Repertory Theater production presented by the Joyce Theater Foundation as part of the American Theater Exchange.  I saw it on the afternoon of Wednesday, 12 June 1985; Frank Rich had panned the play and the production on 10 June as “something of a sleepfest.”  As a writer “in the early stages of her career, . . . one can easily forgive her failures of craft.  What is harder to countenance is her play’s utter lack of an original theatrical voice.  ‘Faulkner’s Bicycle’ is pure synthetic; it contains hardly a line, character or scene that we haven’t encountered dozens of times before.” 

I don’t agree with Frank Rich’s review at all.  I also don’t think the script has been badly damaged by the Yale production, though I don’t think they helped solve any of the problems that I spotted when I read it.  As a matter of fact, the production pointed up some of the problems.

I thought the set was an unnecessarily ambiguous half-way measure between cluttered realism and symbolism.  My preference would have been for something that didn’t try to recreate any of the scenes realistically, and was all one unit.  The constant blackouts between each scene to shift set pieces emphasized the disjointed, episodic nature of the script, rather than supporting the tenuous continuity that lies beneath it.  With some 26 scenes (I didn’t count them at the Joyce; that’s how many there were in the original script), that means at least 25 blackouts, which is excessive, I think.  (Faulkner’s Bicycle ran 90 minutes.  Without the blackouts, it might run closer to 75.)

McDonald’s play is about Claire Pierce, a spinsterish young woman in Oxford, Mississippi, the hometown of novelist William Faulkner.  In the summer of 1962, Claire has to contend with her aging, senescent mother and her sister, Jett, a struggling writer who’s fled the big city, to which she took off years earlier, to return home.  Shortly before the novelist’s death, Claire sets her cap for Faulkner, and he is soon giving her nocturnal rides on his bicycle.  He is wary of encounters with strangers but finally comes to tea at the Pierces, arousing a forgotten friendship with Claire’s mother; they’d gone to school together.  As Faulkner sits uncomfortably in the Pierce parlor, Mama says, “People say you’re drinking yourself to death.”  He replies, “People say you’re growing senile,” and adds, “You were a bit like that in high school.”  The writer loosens up after taking out a flask and brings up detailed recollections of their shared youth.  (In St. Peter’s Cemetery in Oxford, there are four graves in the Faulkner family plot.  One is marked cryptically with only the initials “E. T.,” believed to be a family friend.  Do you suppose McDonald is imagining that it’s one of the “Pierce” women?)

The casting bothered me, too.  All the actresses were very accomplished, though I found Tessie Hogan as Jett a bit stiff and Cara Duff-MacCormick as Claire mannered.  The real problem was that all of the women were too young for the roles.  Kim Hunter hardly comes off as 61, and the two daughters looked more like early 20’s (and Claire seemed younger than Jett, which is backwards), not mid 30’s.  This seriously weakens the impact of most of the play.  (Though she’s 60, Hunter doesn’t look it on stage, and Addison Powell, who plays Faulkner, is 64 and looks every day of it, with his shock of white hair and weathered face.  Faulkner was also 64 in 1962, the year the play is set and the year the writer died.)  Middle-aging daughters facing this problem are more dramatic than youngsters, who just seem self-indulgent.  Also, their being older means Claire has been taking care of Mama longer—which is significant.  Mama must be the same age as Faulkner (they were schoolmates, after all), and the fact that she’s old should be important, too.  A younger woman facing senility is different than an older one.  Except for finding a role for a favored Yale School actress (Hogan), I can’t understand why the women were cast this way.

I thought the slide projections were mostly ineffective.  When I read the script, I found this device a wonderful touch, but they didn’t really amount to much here.  I think this is because they were so far away.  Perhaps the rear of Yale’s set was not so distant from the audience as the Joyce’s, but I think the slides would have been more effective if they were projected at the proscenium, say above the actors’ heads, or to the side.  In any case, they were mostly lost for me.

Except for the disjuncture caused by the blackouts, none of this really diminished the play as a piece of theater.  It still had a strong impact on me, particularly the scenes with Mama in the bathtub.  (The “shit” scene, despite its scatology, was very powerful).  None of the character problems (such as recluse Faulkner being affable at an afternoon tea) are resolved, but the production did not damage the play beyond redemption.  The weaknesses were more obvious and the strengths weren’t played up in this production, but I could still see the play we liked.  It’s still there. 

[The American Theater Exchange’s festival at the Joyce Theater was a new program designed to bring works from regional American theaters to New York.  It was meant to be a continuing event, but the 1985 presentation turned out to be its only season.  The ATE presented three plays at Chelsea’s Joyce Theater; besides McDonald’s Faulkner’s Bicycle from Yale Rep, which ran from 30 May to 22 June, the festival also brought Season’s Greetings by Alan Ayckbourne (6-27 July), produced by Houston’s Alley Theatre, and Jack Henry Abbott’s autobiographical In the Belly of the Beast adapted for the stage by Adrian Hall and Robert Woodruff, produced by the Mark Taper Forum of Los Angeles (8-31 August).  (I saw another production of Belly, the portrayal of convicted killer Abbott, from Chicago’s Wisdom Bridge Theatre that same year at the John F. Kennedy Center for the Performing Arts in Washington, D.C., with William L. Petersen as the convicted murder.)]

"The Art of Being Seen: Perspectives on the Casting Process"

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by Doug Strassler

[As readers of Rick On Theater know, I occasionally post articles on this blog that examine aspects of theater production about which most people who aren’t in the business—whom one of my teachers used to call  “civilians”—don’t know much.  The current edition of  Equity News(Autumn 2018), the member magazine  of Actors’ Equity Association, the stage actors’ and stage managers’ union, ran a detailed article about the auditioning process.  I suppose most people with any contact with theater, even as casual audience members, know that auditioning is the sometimes intimidating procedure every actor goes through in search of acting jobs.  It’s the actor’s equivalent of a job interview, and it can be daunting and, sometimes, dispiriting.  One of the most talented actors I ever worked with—I acted with him twice and directed him twice—has never become as well-known as I believe he should have because he hates auditioning and, by his own estimation, isn’t good at it.  (I also auditioned with him when he, another actor friend, and I used a three-character scene a few times as a group audition piece.)  In other words, an audition can make or break an actor’s career.

[Members of Equity have a carefully organized  and monitored audition process and the union is always making adjustments as it gets feedback from working—or work-seeking—actors.  The union audition, known as an Equity Principal Audition, or EPA (as distinguished from an Equity Chorus Call, or ECC), is hectic and, to a novice, disorienting, but it is standard from one casting call to the next, as required by the Equity contract governing the production being cast.  (Non-union calls don’t follow the same rules and have no authority to monitor and organize them and are thus often haphazard and frustrating.)  Because it’s in the union’s interest to see that its members get jobs, a benefit of union membership is that it offers assistance and advice to members in any number of professional aspects of the business.  In this instance, the union queried a number of casting directors, the member of the production staff who usually begin the selection process, and in this article, passes the guidance and advice on to members.

[Some of what’s posted below is esoteric and “inside-baseball,” but I believe it’s mostly clear enough for the non-actor to glean some of what the auditioning process entails.  You will see a little of what an actor has to go through just to get to try out for a part.  You’ll probably find that it’s not like what’s sometimes portrayed on TV and in movies.  Just like most things about real life . . . .]

A host of casting directors and performers reflect on the casting process

“Access. Access. Access.”

That one word, in a nutshell, is what every auditioning performer longs for: the chance to be seen, at their best, in the hope of landing a role and providing for themselves. In this instance, it was uttered by Stephanie Gould, a performer with a mild form of cerebral palsy, who discussed her own path in navigating the casting process.

But this quest applies to all members who have ever walked into an audition space. Anyone who has ever been in an elevator with or walked in a hallway past someone rehearsing sides knows just how fraught and nerve-wracking the process can be. From getting an audition to getting to the audition to feeling that a casting director (CD) may not have seen enough of what someone can do, it’s a frustrating journey. Like college admissions, there can be many disappointments, as casting directors must choose from far too many performers for far too few opportunities. [. . . .]

“One time I went in for a required call for a new Broadway show,” Actors’ Equity 1st Vice President Melissa Robinette said. “I had worked for weeks before this EPA [Equity Principal Audition] for this gig. I got up at 6am; I knew I was right for it.”

Anyone who has been to an EPA probably knows what happened next. Not only did Robinette not get the job, while in the audition room she felt that the person on the other side of the table wasn’t giving her full and open consideration for the job.

“I was so angry, I went home and cried,” she remembered. But that’s not where the story ends.

“And the next day I got a callback from that audition for another Broadway show.”

This anecdote just goes to show amid all the nerves and adrenaline, it’s hard to know for sure just what the CDs across the table are seeing. A series of conversations with those on both sides of the audition room helped to shed light on the overall process.

GETTING TO KNOW YOU

The casting experience doesn’t have to be an adversarial one. Many of the CDs interviewed for this article sang a similar tune, emphasizing that they really are on the side of those across the table from them.

“We do want the actor to be good so we can get behind everyone we show to our team,” Merri Sugarman, a casting director with Tara Rubin, said. “The truth is that it’s about wanting to be good at our jobs, so the creative teams are happy with our work.”

The art of creating work in the arts is actually a very delicate science, replete with scheduling logistics and keeping stakeholders happy and informed. “I’m always hopeful that performers trust our understanding of our project’s needs,” New York casting director Michael Cassara said, “and that we’re there seriously considering them with a number of variables in play. There are a lot of people who do excellent work but don’t get called back that time around due to oversaturation. I may only see six people for one role [at an invited audition], and the challenge is how can I fit everyone in? There are a lot of people who are truly brilliant who might feel rejected – but being the seventh out of thousands is not a bad place to be.”

CDs have producers, directors, sometimes choreographers and musical directors to please, meaning the invited audition space is the only time a casting director fully holds the reins. Sugarman said she will do everything she can to see performers at their best. “I work really hard on prep for the auditions,” she said. “I try to make sure there is natural light in the room, and that everyone has coffee and water. If an actor hasn’t had a chance to put his bag down, sign in and take a breath, I’ll bring someone else in, so they have time to get ready. But no matter how much you try to tell people that we are rooting for them, they don’t believe it.”

Empowering performers in the room is vital. “If I could wave a magic wand, I would make all of the performer’s fear and nerves disappear,” Eric Woodall, Producing Artistic Director at North Carolina Theatre, said. “We want actors to be their best, and that usually comes from them feeling confident and ‘in the moment.’”

Kyle Atkins, Associate Producer for Riverside Theatre, revealed that his biggest pet peeve is when performers who have scheduled an audition time do not show up. Or show up at a different time. “I get it, lives are crazy, but commitment and respect are integral,” he said. “Someone canceled twice on me and then just walked in. I was like, ‘Are you kidding me right now?’ Or if you have a 3:30 appointment but you show up at 11:10am, you have to ask the casting person is this okay.”

THE ROOM WHERE IT HAPPENS

Casting directors are quick to discuss their overall role in the puzzle and what they do on their end to secure a safe and positive audition environment. But what exactly are they looking for from the actors who come in?

“That they would be familiar with the entirety of the piece they are auditioning for,” Justin Bohon, a casting director at Binder Casting, said, “and that they take as much time as possible to be sufficiently prepared, make strong choices about the character and that the material that they choose to sing in the room is appropriate to the piece.”

Center Theatre Group Casting Associate Andrew Lynford does his best to assuage those who audition for him. “I know people get nervous, so I do my best to chat with them and make them less nervous,” he said. “Be polite and confident, but don’t try to be funny or over-talk. We want to stay focused on you – there’s no need to shake hands with everyone.”

Honesty and punctuality are of supreme importance, but so is preparation – yet perfect practice with the wrong material can hinder a performer’s chances. “I don’t feel actors spend enough time taking apart their audition material, making intelligent, bold choices and putting it back together again,” said Mark Brandon, another casting director at Binder.

Christopher Pazdernik, Casting Associate at Chicago's Porchlight Music Theatre, echoed Brandon’s sentiment. “When we audition for classic theatre, and they come in with the latest pop hit, which won’t help me evaluate you in terms of the world of the play. That’s not to say they aren’t talented, but they are missing the mark in terms of coming in with something that will help you get cast. One season we produced shows from no later than 1964, and one actress came in and slayed, quite honestly, ‘I Know the Truth’ [from Aida]. But I didn’t know what to do with that.”

WAITING FOR THE LIGHT TO SHINE

All CDs interviewed contend that it is indeed worth the performer putting themselves out there at EPAs and at Equity Chorus Calls (ECCs). [. . . .] But do those people who put themselves on the line agree?

“Of course it is a bit more challenging and you deal with quite a bit of volume, but it is worth the investment of time,” said Western Region member Bets Malone. “I have a friend whose agent tried and tried to get her an appointment for a show, and the casting director wouldn’t give her a time because she was ‘wrong for the project.’ She went to the open call and booked the show. Perseverance is the key!”

Western Region member John San Nicolas lives in Portland and sees a different side of EPAs in the smaller cities. “EPAs seem like they are more of a perfunctory requirement sometimes begrudgingly complied with by the small number of Equity houses in town, and I think that it is a relatively rare occurrence that local actors book jobs as a result of EPAs,” he said. “Most companies have a core of people they trust that they hire over and over again, and it can feel like a real uphill battle for those on the outside looking in. EPAs can feel a little bit like a shot in the dark as a result.”

Casting directors are certainly sympathetic to the cattle call-like atmosphere of auditioning. “I appreciate that coming to open calls is a bit of a ball-ache, as we would say,” Lynford said. “It’s very easy for actors to say, ‘When I get there, it will be a bit of a scrum; I wait two hours for three minutes in the room.’ But I don’t want them to think it isn’t a worthwhile experience. One actress who had just moved from New York to Los Angeles came to a season EPA and got a role in a show at the Kirk Douglas Theatre. ‘I’m so glad I didn’t think I was above the opens,’ she said. And she is getting great work here because she came to the open and did that show.”

In New York, Cassara says that it is rare for him not to call many performers back out of an ECC or EPA. “I would say half of the shows we work on potentially have someone, or many people, who were cast when the initial audition was the EPA. Perhaps between 25 and 50 percent.”

REVIEWING THE SITUATION

Technology has certainly provided options for the casting process. Self-taping auditions has allowed increased visibility for performers regardless of where they live. “This provides me a chance to see those outside the New York community,“ Chad Murnane of Binder Casting said. “Selftaping also offers a convenience for both actors and creative teams with last-minute emergencies or busy schedules.”

Performers themselves offer a mixed take. Western Region member Idella Johnson felt that “self-tape auditions rob casting directors and directors of really getting to know an actor, and it robs actors of re-direction which gives insight on what the director may be looking for.” However, Robinette said that “auditions and callbacks via video have saved me a lot of money and stress.”

Self-tape certainly worked for San Nicolas. “A friend knew folks at Fusion Theatre in New Mexico who were looking for an actor for their production of Disgraced,” he said. “She suggested me to them and passed on my contact information. I learned a couple of scenes, sent my videos, was given adjustments and sent again. That worked out great, and we repeated the process when I returned to be in their production of Old Times.”

Lynford cautions that those who self-tape should make sure the size of their work reads as though it is for the theatre and not for film or television. “Treat it like you’re filming a theater show,” he said. “I would encourage not to do a cinematic version, or do two versions – the intimate camera version, then show me you can be a good theatre actor and be more expressive than you would be in a close-up shot.”

MAKE THEM HEAR YOU

As both a performer with a disability (she has been diagnosed with ankylosing spondylitis and epilepsy) and as the Development and Media Relations Manager at Addison, Texas’s WaterTower Theatre, Debbie Ruegsegger has seen the casting process from both sides firsthand. She says the most important step to remove barriers to casting of actors with disabilities is to create a dialogue, transforming the audition room into as a safe a space as possible.

“Just by asking simple questions, you can learn a lot about what certain actors have to navigate,” she said, adding that invisible disabilities such as chronic fatigue syndrome and multiple sclerosis fall under that rubric as well. “Casting directors have no idea what is going on in someone else’s body – sometimes fluorescent lights made me forget everything, and they might think they I am unprepared.

“If I don’t know someone who I am auditioning for, it’s difficult to feel safe to disclose,” she continued. “We have to feel safe to ask for those accommodations. Adding that to audition notices could be a big step for theaters of letting certain communities know that they are confidential and not a deal-breaker. Many theaters are in the first steps of creating that, though we have a ways to go. Progress comes through a listening ear.”

Gould agrees that more transparency between actors with disabilities who audition and casting directors would be beneficial. “Consideration for nondisabled roles is probably the biggest challenge. We can play the girlfriend, lawyer, protagonist — anything, really. Theaters say they are looking for performers with disabilities, and then end up going with a non-disabled actor.

“But if you specifically seek out disabled talent, cast disabled talent,” she said. “I don't think people realize the amount of preparation that goes into auditioning for a disabled actor. Not just preparing sides or a monologue, but travel time – it can take us double the amount of time to get to an audition that might only last a few minutes.” (Gould credited her manager, Brandon Cohen of BAC Talent, and agent, Gail Williamson in Kazarian Measures Ruskin & Associates Diversity Department, for helping her get seen for both disabled and non-disabled roles.)

Still, times have changed. Anita Hollander, an amputee actress and National Chair of SAG-AFTRA Performers With Disabilities Committee, remembers, years ago, a Broadway casting director who “watched my monologue at an EPA, sighed aloud, and said, ‘It's a shame that you're so talented...’ The unspoken end of that sentence was ‘because I'll never be able to cast you, because you're disabled,’” she remembered. That kind of language would be shockingly out of place nowadays.

AT THE END OF THE DAY

Many theaters have also increased their efforts to be more diverse and inclusive in casting, although there remains room for growth there as well. “I do feel that there aren’t many opportunities and roles for people of color,” African-American performer Idella Johnson said, while Manu Narayan, an American actor of Indian descent, said “I feel very, very fortunate that the jobs and the wonderful career that I’ve had have been against type,” and credits his persistence in attending EPAs with helping to open that door.

Equal Employment Opportunity Committee Chair Christine Toy Johnson believes that performers of color most often get hired through open calls when casting directors pursue a specific type. “Many people of color I know have actually gotten obs through open calls, and I think this is especially true when a production is looking specifically for a certain type of actor,” she said, “but I do think that people lose faith in the system, and stop going because they feel that when a show is not looking for their specific cultural background, they will not be given full consideration. Then it becomes a sort of vicious circle. They can’t be considered if they don’t go, but they get tired of going and feeling it’s a waste of their time because they’re not really being considered.”

Eastern Chorus Councillor Lauren Villegas also advises that casting directors can’t shoulder the full burden of representation. “The real root of the problem is the work getting produced,” she said. “The solution is less about the casting process and more about making sure the work being done in the industry is fully representative of the population.”

Idella Johnson agrees. “I do believe that there’s been progress, but there’s room for improvement, and that starts with screenwriters, playwrights and directors abandoning stereotypes and seeing us in roles that are normally cast or written for white people,” she said.

For their part, the casting directors interviewed here have amped up deliberate plans for greater inclusivity. “There is not a single project that we cast in our office in which one of the first conversations with the team doesn’t involve a serious and determined plan to cast as many ethnically diverse performers as possible,” Bohon said, and Murnane agreed that he, too encourages creative ethnic casting. “Our commitment to diverse casting, in every sense, is unwavering,” Woodall said. “We encourage our creative teams to cast in progressive and contemporary ways and encourage all actors to be submitted.”

“Our programming strives to be diverse and inclusive, but then, with each production we strive to make sure that directors are presented an inclusive group of potential hires at both the idea and audition phases of each process,” Adam Belcuore, Managing Producer at Chicago’s Goodman Theatre, said. “In an effort to invest in the Chicago casting community we have hosted the Casting Society of America open call for actors with disabilities, as well as other local casting calls that specifically provide opportunities to under-represented talent.”

While steps have been taken to create greater accessibility and inclusiveness in the casting process, work remains to be done. Robinette cautions those with the power to cast to make sure they embrace inclusion, not tokenism. Still, both sides agree that the more performers get seen, the likelier they are to get cast.

“Even for required calls where I have heard they ‘aren’t looking,’” Robinette said, “I have had some awesome wins of getting called in for other things from those auditions or even being cast in other projects just because I was allowed to go in and remind them I’m alive.”

From the other side of the table, Lynford agrees. “It really is worth it and people have had great results doing EPAs,” he said. “Please keep bringing your talent to my door.”

*  *  *  *
STAGE MANAGERS OFFER ADVICE: NETWORK! Actors hope that through auditioning, they can create positive relationships with casting directors. Stage managers also recommend building up a stable cadre of friends in the industry:

“Shadow stage managers and have coffee with PSMs [production stage managers] on big shows. Talk about how they got where they are and what their career trajectory was.” —ERIN MAUREEN KOSTER

“Never let fear stand between you and seeking professional stage managers for advice. Observing the work of our colleagues enriches a formal education.” —AMANDA SPOONER

[Doug Strassler is the editor of Equity News.  He writes and podcasts frequently about film, theater, television, literature, and other realms of pop culture.]

Sight & Sound

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by Kirk Woodward

[My friend Kirk Woodward hasn’t sent an article intoRick On Theater since“George Abbott” on 14 October, but he’s back now with “Sight & Sound,” a report on a Christian religious-based theater company two of whose productions Kirk recently saw.  From his perspective as both a practicing Christian and a theater professional, Kirk describes and evaluates the work of this company.  Sight & Sound fills a niche in the American theater scene that I suspect most of us don’t experience, or even consider, very often, and I think Kirk’s well-considered examination of it is well worth acknowledging and looking at. 

[Just to remind ROTters, Kirk’s recent guest posts on this blog have included “Mr. Dylan Gets Religion,” 23 April; “Stephen Schwartz,” 2 August; “Agatha Christie: Dramatist,” 1 September; and one half of “The Originalist Squared” (with my second half), 7 August.  (For other posts from Kirk, ROT’s most generous and reliable contributor, use the search engine, above left, and type in “Kirk Woodward.”  His work, always provocative and interesting, goes all the way back to the beginning of the blog in 2009.)]

Religion is a belief system; theater is a craft of performance. It might seem easy to combine the two – why not simply do a performance about a belief system? But in practice the two don’t always blend easily. Theater’s purpose is, in Hamlet’s words, to “hold the mirror up to nature,” but a religion promotes a particular definition of what that mirror ought to show.

The results of “using drama to prove a point” are often unsatisfactory. There are exceptions, one of which I described in an article in this blog on the play “The Tidings Brought to Mary” by Paul Claudel (see “Religious Drama,” posted on Rick On Theater on 19 January 2014). But Claudel’s play is deeply mysterious, and in any case exceptions tend to prove the rule.

Clearly “religious drama” can mean nothing more than a drama with a religious subject. For example, the play Saint Joan (1923) by George Bernard Shaw (1856-1950) dramatizes a number of issues involving religion, such as the relation of individual experience to the teachings of church doctrine. Shaw does not appear to promote a particular church or a particular established theology; his play holds those elements in tension, and the result is powerful theater. In many other plays of this sort, their creators' intentions are possibly interesting but mostly irrelevant. 

Sometimes, however, a dramatic work appears, at least, to be created on the principle that the role of art is to serve God, and that therefore art is to be judged by how well it does God’s work. Tolstoy adopted this idea in later years; he found himself unable to see how purely aesthetic interests mattered, when God’s work was so important.

By this standard, categories of “good” and “bad” art are irrelevant; what matters is how well the work does God’s work. One problem with this approach is that it tends to be adopted by censors, fanatics, and dictators, who have their own ideas of what the good is and who also have the means to impose their standards on others.

Another problem is that, with religious art and practically any other kind of art, a work that’s created with a teaching purpose may well be dreary. How can it help it? There’s limited joy of discovery in creating something that’s already figured out what it wants to say.

Another approach, which we might call the aesthetic approach, is to say that there is no such thing as religious art at all. There’s only art, whether good or bad. Art takes as its subject whatever it wants, whether it’s religion or politics or love or whatever.

This approach ends all arguments, because it makes ideas of religion irrelevant – which is also its problem. Religion has its own claims. For example, one can read the Bible for its imagery, but it wasn’t written simply as a literary work, and at some point that fact may insist on being taken into account.

If we are of a scholarly turn of mind, we can take an anthropological approach and say that works of art reflect the ideas of religion held by people at the time. This approach looks backward into history, noting, for example, that the ancient Greek tragedies were performed as elements of religious festivals. The approach also looks beyond Western art, to non-Western cultures, looking at the way different cultures present themselves, often without attempts at value judgments on their beliefs or art forms. A limitation of this approach, again, is that it tends to trivialize religion, and whatever else it may be, religion is not a trivial matter.

A more recent version of the anthropological approach is the modernist declaration that today’s world has destroyed the coherence of works of art so that it’s meaningless to say that a work is “religious”, or for that matter to label it in any other way.

A post-modernist critic versed in deconstructionism would go even further and say that no matter what its intent, a work of art can only reflect the oppressive power structure of its time. This approach negates the experience of art, particularly the distinction between greater and lesser works.

Or we can go in the other direction, and say that on the contrary, all art is religious. The limitation of this viewpoint is that if everything is religion, then nothing is – what’s the point of talking about religion at all if what we mean by religion is “life”?

I offer these reflections because, as noted above, I recently had the opportunity to see two stage productions based on Bible stories, Moses (at a movie theater near my home) and Jesus (with a church group), created by Sight & Sound Theatres. I offer these reflections because, as noted above, I recently had the opportunity to see two stage productions based on Bible stories, Moses and Jesus, created by Sight & Sound Theatres. I had heard about their productions for years, and people I know at a church in New Jersey have made an annual bus trip to see Sight & Sound shows for years. A friend convinced me that I ought to see at least one of their productions, if only to see their brand of theatricality for myself.  

Sight & Sound is a for-profit commercial company with a Christian evangelical mission, founded by Pennsylvania farmer, Glenn Eshelman and his wife, Shirley, who began with a traveling slide show for churches in 1964 that expanded into a theatrical production company aimed at general audiences – but always with a Christian bent. Sight & Sound presented its first full-scale stage production (Behold the Lamb) in 1987, and to date has presented twenty or so different shows at its two theaters in Ronks (in Lancaster County), Pennsylvania, and Branson, Missouri. I saw a film of the stage production of Moses, and I saw the company’s newest production, Jesus, in Pennsylvania.
                                                                                                
Because of the Biblical subject matter of these shows, I ought to say something about my own background. I’m an active Christian, and I preach in churches in the Presbyterian Church USA, a “mainstream” denomination. I’ve also worked in theater for years, as director, playwright, and actor, on plays of all sorts. In particular I’ve written a number of plays that have been produced, and some of them have had religious themes.

I tend to resolve the conflict between religion and theater (if there is one) in my own mind by supporting the right of a playwright to write whatever kind of play she or he feels called on to write. Playwrights take their chances on the success of their plays, but if one feels compelled to write a play with a theme, let the chips fall where they may.

My position, however, does not extend to Moses, because the script for that show was not written primarily as the result of an artistic spark, but as a “work for hire.” How do I know this? Because no writers are credited for the work. In fact no one who works on the production is credited by name. (There is also no “curtain call” at the end of a Sight & Sound show.)

This policy is not unique with Sight & Sound; I have observed it in other Biblical spectacles presented by churches. The theology involved, apparently, is that everything in the production is done for the glory of God, so individuals should not be named.

I find this idea both pretentious and un-Biblical. Moses and Jesus, just to name two figures in the Bible, are both identified by name in that book. Shouldn’t writers, actors, and technicians be named as well? The Apostle Paul lists many of his co-workers in his letters in the Bible. Why shouldn’t theater co-workers also be listed? 

In any case, the script of Moses appears to have been created by committee. Maybe it was – the script is notably uneven. Dialogue is elevated and lofty one minute, modern and conversational the next. Plot lines appear and disappear. The musical numbers frequently seem to have been heavily influenced by  Broadway shows (Les Miserables comes to mind), and occasionally from Disney films. 

However, the quality of the writing is not a major advertising point about Moses, or for that matter about Jesus. Two things are primarily important in these shows: they are based on Bible stories, and they are spectacular. To take them in reverse order:

Spectacular – Sight & Sound’s stages are huge (the two theaters are close to each other in design), some 300 feet in total length, making Broadway houses seem cramped by comparison. The performance area includes three sides of the theater – the regular “stage,” which is huge, and along the walls on the right and left of the audience – plus a center aisle that can be either a conduit for audience members or a playing space.

Using a mixture of set pieces and projections, plus numerous special effects, the shows achieve an almost cinematic effect. For example, when Moses escapes from Egypt, he walks on a small, multi-directional treadmill, on a stage floor filled with smoke, while behind him sweeps a scenic panorama that takes him from Pharaoh’s palace, past the pyramids and the Sphinx, across the desert, and into the mountains, while music blares.

Big scenes, in other words, are the theater’s meat, and that’s not necessarily a bad thing. Opera, of course, tends to run toward spectacle – “grand opera” is often an accurate description. Parsifal (1882), written by Richard Wagner (1813-1883), is certainly a spectacular opera with religion as its subject, although the exact nature of that religion is open to debate. Wagner, however, wrote the entire opera himself – it was anything but a committee creation.

Sight & Sound is an avowedly “evangelical” company – each show ends with an “altar call,” an invitation for audience members to join with members of the company in counselling and prayer. Not surprisingly, then, their productions are all Biblically based, usually centered around the stories of individual characters in the Bible, as can be seen from the titles of recent productions: Noah - the Musical, Joseph, Jonah, Moses, Samson, and the enormously popular current production Jesus.

Dramatizing a story from the Bible is not necessarily easy. Our era wants to know about the psychology of a character, often conveyed through a “back story.” The Bible provides little of either. Instead, it describes emblematic moments.

A dramatist often must, so to speak, “fill in the blanks” in the Biblical narrative, and the risks of this process surely are evident. Biblical incidents are presented side by side with recent inventions by (in the case of Moses) faceless writers; audience members may even imagine that they’re hearing scripture when they’re only hearing contemporary dialogue.

To say the least, the literary contribution of a contemporary writer may not quite equal that of a work that has held the interest of readers for over three thousand years.

One possible reason stories in the Bible are so memorable is that their readers are able to create details of the stories for themselves – perhaps drawn from their own lives. On the other hand, a drama on stage gives stories, as a character in William Shakespeare’s play A Midsummer Night’s Dream says, “a local habitation and a name,” limiting the audience’s imagination in the same way that a music video is likely to become tightly associated with the song it illustrates.

INTERLUDE
A friend of my daughter auditioned with Sight & Sound for the role of the archangel Michael in their production The Nativity. He had learned the assigned song and expected that at the audition he would sing the song and read from the script.

As soon as he came on stage, however, a crew fixed him in a harness, strapped on him two angel wings each about ten feet long, and hoisted him into the air. He had had no idea this was going to happen. Nevertheless, he started to sing.

Then the wings malfunctioned, a technician ran onto the stage shouting "Stop!" and the crew worked on the system for a few minutes, coaching him how to move the wings in order to help fix them.

Finally they lowered him, quite shaken, to the ground. They took off the wings and the harness, and as he stood there, breathing heavily, the director said to him, "Okay, let's take the song from the top!"  The actor was offered the role as an understudy. He declined.

I saw the Sight & Sound production of Jesuson November 1, 2018, at the Millennium Theater in Ronks. In appearance the theater is a cross between an idea of a building in ancient Jerusalem and a Los Vegas casino, a feeling that continues in the lobby with its lights, displays, cafes, and shops. The wide auditorium seats just over 2,000 people in a series of sweeping rows.

The “special effects” in Jesus are stunning. Fishing boats float on the sea and rock appallingly in storms. Live animals behave just as they’re supposed to – camels, horses, pigs, doves. Rocks split, wind blows (in the auditorium!), rain falls, people travel among towns that effortlessly glide onto the stage, reconfigure themselves, and glide off again.

(Well, not entirely effortlessly – the stage does not have a turntable, and one could occasionally spot human beings pushing set pieces from one area to another, which I found comforting.)

The elaborate production values in Jesusare its calling card, of course, and deservedly may bring in audience members who might not have a vested interest in its religious theme.

Thinking ahead, I assumed that a major problem with the show would be the characterization of Jesus, who of course is not physically described in the Bible at all. I actually had no problem there. The actor playing the role is personable and physically not at all intimidating. I would like to know more about him as an actor but, as I mentioned earlier, his name is not available to the audience.

(From news accounts it appears that one actor playing the role – apparently there are two, but judging from a photo he is the one I saw – is Brandon Talley, who graduated from Elon University in 2004 and has worked ever since with Sight & Sound. I know this because of a published article, not from the show’s program, since there barely is one.  Elon is a liberal arts school in Elon, North Carolina, founded in 1889, originally but no longer officially affiliated with the United Church of Christ denomination.)

For Jesus exactly one name is offered in the program: Joshua Enck is credited as “Producer/Director.” Enck, now 41 years old, became the president and chief creative officer of Sight & Sound in 2015. (The chief executive officer of the company is Matt Neff, also 41.) Enck’s name does appear in the tiny program, called “Insight,” and his director’s note offers a clue to the success of the production.

“What you are about to experience,” he writes, “is not a history lesson on the most famous person ever to walk the earth. It is not even necessarily a story of Jesus’ life.” Enck tells how a theme of “love that rescues” began to emerge as the show’s creators (otherwise unnamed) read the gospel accounts.

The theme of “rescue” does provide a thread through the entire show, and so there is a dramatic continuity to Jesus that the script of Moses simply does not have. Enck and his team could have chosen other themes, but to choose one and stick to it, whatever it is, is essential for a production of this scale. I conclude from the coherence of the storytelling in Jesus that the theater’s current leadership, at least, is as committed to theatrical excellence as it is to proselyting.

One example from Jesus may suffice. Mark 5:1-20 tells the story of the demon-possessed man running amok in a graveyard, healed by Jesus. In the Sight & Sound production, the graveyard is situated along a seaside cliff. On the left, as the audience looks at the stage, a boat loaded with Jesus’ disciples tosses realistically on what appears to be a rugged sea, while the “sky” above the scene seems to be heading for a storm.

On the audience’s right, the insane man rages on top of a craggy, almost inaccessible promontory, leaping from rock to rock and shouting imprecations at everyone, including the people in the boat, while further to the right is a crowd of townspeople, alternately yelling at the man and trying to figure out what to do about him. The effect is one of chaos wherever one looks.

In the midst of all this upheaval, Jesus clambers from the boat onto the rocks and slowly begins to make his way up the cliff, never rushing, occasionally shouting friendly encouragement to the lunatic above him, taking his time, deliberately climbing over one rock after another, while the disciples in the boat urge him to turn back, or at least to be careful. He is the only calm, almost cheerful element in a wild scene. After a while he disappears behind the rocks, while the turmoil continues. Eventually we see him again – he has made it all the way to the top, and he unthreateningly moves toward his encounter with the screaming man…

I hope it is clear from this representative description that what could be a fairly routine depiction of a miracle is powerfully presented, but in a way that serves the story. The contrast between Jesus’ calmness and the frenzy of everyone else in the scene, and the slow, deliberate way in which he moves toward his encounter with the madman, is both thematically and theatrically effective.

I have a few reservations about the show. I felt a loss of focus toward the end of the first act. (The second act, the story of what Christians call “Passion Week,” Jesus’ last week in Jerusalem, is dramatic in the gospel accounts and similarly dramatic on stage.) I also felt that the action, or really the lack of it, immediately after Jesus’ death on the cross was too drawn out.  

The musical numbers in the show are merely functional, and a short dance interlude seems obligatory and unnecessary. The motivations of Judas, who betrays Jesus, are mostly slapped together in one song and seem to be arbitrary decisions on the part of the writers, not based on what the audience had seen before that point.

I also feel that Sight & Sound has an uneasy relationship with Judaism and I was extremely uncomfortable, both in Mosesand in Jesus, with what one might call “religious appropriation.” In MosesI fell this particularly in the Passover scene, where elements of actual ritual are mixed with at least one major Christian symbol, when a cross mysteriously appears over a house where Passover is being observed. In Jesus the issue surfaced in the scene where the Sanhedrin, an ancient tribunal of elders, gathers.

Obviously Sight & Sound is a Christian enterprise, but sorry, folks, it is not acceptable at any time to take someone else’s living ritual and employ it for your own purposes.

Having said those things, I’ve covered my objections. In general the production comes across as open-hearted and cheerful. (I have no way of knowing, of course, how many if any people experience the show as a religious turning point in their lives.) Artistically speaking, it accomplishes what it intends to. Scenically, it is overwhelming. The acting level is high, and the story, on its own terms, is coherent.

We may note, nevertheless, that Jesusdoesn’t solve the question of the relation of religion and art; it merely illustrates one possibility. Jesus is a work of religious art because it says it is – there’s no question about it. Sight & Sound explicitly considers its productions opportunities for evangelism. So they answer the question of the nature of “religious art” to their own satisfaction. Other issues remain.


"Showcasing the Range of Indigenous Performance"

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by Siobhan Burke

[In March and April of last year, I posted a series of eight articles from American Theatre magazine called “Staging Our Native Nation.”  The series (24, 27, and 30 March 2018, and 2, 5, and 7 April 2018) was about the theater being created and performed by American Indian, Native Hawaiian, and Inuit theater companies all over the United States.  On 2 January 2019, I was interested to read in the “Arts” section of the New York Times an article about a conference, First Nations Dialogues New York/Lenapehoking, that’s taking place in various locations in Manhattan; First Nations Dialogues, which also includes  work being created by native Canadians and Australia’s Aborigines, started on 5 January bugt will continue through12 January.  (TheNew York Times article is also available on line as “‘The People Making It Are Indigenous, but Indigenous Is Not a Genre,'" https://www.nytimes.com/2019/01/01/arts/dance/02firstnations.html.)]

The weeklong First Nations Dialogues directly challenge the concept of ‘diversity.’

For the Brooklyn-born playwright Muriel Miguel, a founder of the Native American feminist collective Spiderwoman Theater, the word diversity raises suspicions.

“Diversity means if you check the box, well, you did diversity,” she said in a recent telephone interview. “I’m always a little leery about how do you get diversity? It seems to me that it needs to be more than just checking the box.”

Known as a grandmother of the Indigenous theater movement in the United States and Canada, Ms. Miguel is among the 30 or so artists participating in this year’s First Nations Dialogues New York/Lenapehoking. (Lenapehoking is the homeland of the Lenape, the original inhabitants of the area encompassing New York City.) Taking place at multiple downtown theaters, the Dialogues bring together Indigenous performing artists from Australia, Canada and the United States for a week of performances, discussions and other gatherings, beginning Jan. 5.

After a low-profile first edition last year, the series is returning in an expanded, more public form. Coinciding with the annual conference of the Association of Performing Arts Professionals — which draws thousands of visitors from around the world — it is presented in partnership with 13 festivals and organizations, including American Realness, the Lenape Center, the American Indian Community House and Performance Space New York. Deliberately, it will be hard to miss.

“I hope that it’s immersive,” said Merindah Donnelly, an organizer of the series and the executive producer of BlakDance in Australia, speaking by Skype from Brisbane. “I hope that people can’t avoid having encounters with the First Nations Dialogues, though” — she added with a smile — “I’m not sure that we’re quite that big yet.”

In drawing attention to the breadth of contemporary Indigenous performance — with works spanning dance, theater, performance art and genres in between — the Dialogues are something rare for New York, if not unprecedented. Describing what to expect is not easy and not intended to be. In deciding what to program, the chief organizers — Ms. Donnelly, the choreographer Emily Johnson, and Vallejo Gantner, the former director of Performance Space — set out to challenge a notion they often come across, that Indigenous performance fits any single description.

“It’s contemporary art, it’s live, it’s experimental, it’s multidisciplinary, it’s cabaret, it’s queer, it’s drag, it’s theater,” Ms. Donnelly said. “The people making it are Indigenous, but Indigenous is not a genre.”

As Mr. Gantner put it: “You can’t say, ‘This is what Indigenous work looks like.’ That’s like saying, ‘What does European work look like?’ ”

A centerpiece of the week will be KIN, a subseries programmed by Ms. Johnson at Performance Space, in the East Village. [KIN is described in its publicity as “a series of Indigenous led presentations that explore kinship, care and the transmutation of grief through ceremonial language.”] The offerings here — many of which deal with themes of trauma, grief and healing — include Ms. Miguel’s Pulling Threads Fabric Workshop, in which storytelling and quilting serve as tools for mending old wounds; and SJ Norman’s “Cicatrix 1 (that which is taken/that which remains),” a meditation on the deaths of incarcerated First Nations people in Australia.

While the tone may be somber at times, there is also much to celebrate. SJ Norman, an Australian artist of Wiradjuri and Wonnaruah heritage, said in an email that the opportunity to gather in New York “feels like an honoring of the continued existence of our peoples in the big city, as well as the dynamism and globalism of our peoples, which is absolutely vast.”

Far from merely checking boxes, the Dialogues grew out of a wariness similar to Ms. Miguel’s about diversity, or a related hope: to build lasting institutional support for Indigenous performing arts worldwide. “This is about a deep cultural shift, deep cultural change,” Ms. Johnson said. “We are very adamant that this is not about just putting your name on something, not about doing the least amount of work.”

A Native Alaskan artist of Yupik ancestry, Ms. Johnson has been working tirelessly to counter what she calls “the perceived invisibility” of Indigenous performing artists, particularly in the United States. Funding for Indigenous performance is more robust in Australia and Canada, and said Ms. Johnson said that in her home country she has often found herself wondering: “Where are the Indigenous works? How do we bring this work forward?”

Mr. Gantner, who grew up in Melbourne, Australia, and lives in New York, has observed similar disparities. “Here it’s kind of stuck into a corner of folk or community practice, or traditional or ritualistic,” he said. “In Australia and elsewhere in the world, it’s not; it’s understood as a dynamic contemporary expression of a culture.”

One approach to bringing the United States up to speed is an ambitious pilot program, the Global First Nations Performance Network, which will be in development during this year’s Dialogues. (Planning sessions are closed to the public.) The envisioned network will include 15 institutions from Canada, Australia and the United States — with the potential to expand to other countries — all dedicated to commissioning and presenting works by Indigenous artists.

The network also requires, of each presenter, a commitment to undergoing what Mr. Gantner calls “a kind of decolonization process.” This could involve steps like hiring Indigenous board and staff members, building relationships with local Indigenous communities and implementing land acknowledgment, the practice of honoring the native inhabitants of a place.

Ms. Johnson sees this year’s Dialogues as a microcosm of what the network may eventually accomplish, including opening up international exchange. For the Australian choreographer Mariaa Randall, whose “Footwork/Technique,” part of KIN, explores the footwork of Aboriginal dances, a highlight of the Dialogues is the chance to simply talk and listen with peers from around the world.

“In our countries we can become kind of siloed,” she said. “I want to be able to sit with and see and hear from other First Nations females: what their struggles are, their achievements, and how they continue to keep their culture and their practice together, to keep moving forward, because sometimes it is really hard.”

Ms. Miguel, who founded Spiderwoman Theater with her sisters in 1976, noted that, historically, gatherings of Indigenous people have often been banned or met with state violence. “I think we’ve been separated for a very long time,” she said.

Ms. Johnson is the first to point out that while the First Nations Dialogues may be new, the work that she and her colleagues are doing is not. They see themselves as building upon a foundation laid by Ms. Miguel and her contemporaries over the course of many decades, right up to today. Ms. Johnson recalled a moment at last year’s Dialogues when the conversation turned from hypothesizing to taking action.

“Auntie Muriel was like, ‘I’ve been talking about this for 80 years. I want change!’ ” she said with an appreciative laugh. “So, we felt that push.”

[After a brief meeting 50 years ago in Harlem between a small group of Native American performing artists, the first First  Nations Dialogues convened in January 2018.  As Siobhan Burke stated above, it was a “low-profile” affair.  It Made possible, however, this month’s larger, more inclusive gathering.

[Burke is a dance critic for the New York Times and a contributing writer for Dance Magazine, where she was an editor from 2008 to 2013.  She has written for Open Space, Artforum, the Brooklyn Rail, the Performance Club, Hyperallergic, Art in America, Pointe magazine, the Village Voice, and other publications.]

'Fabulation, or the Re-Education of Undine'

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[To those of you who have come to Rick On Theater in the past few weeks looking for a report on Lynn Nottage’s play Fabulation, or the Re-Education of Undine, which I saw at the Signature Theatre almost a month ago, I apologize.  I suffered a perfect storm of disruptions that caused an inordinate delay in getting this report on the blog.  First, I had to finish some work that took more attention and more time than I anticipated; then I lost several additional days when I caught some minor bug that laid me up (and, pardon my scatology, had me running to the bathroom half a day; and then, that most devastating of all circumstances for an electronic publication like ROT, my computer died and I was without the machine—and the Internet and my sword processor—for about four days.  The Fabulation report was partly written, but I couldn’t finish it and I couldn’t post it till now.  The play has only this week to run at Signature—it closes in 13 January—and I prefer to post my performance reports with enough time for readers who become interested to get a chance to see the plays on which I write.  Well, Man proposes and God disposes . . . and He really disposed this time!  Sorry.]

There are a lot of rags-to-riches stories, including on screen and stage, looking at upward mobility from various perspectives.  The Mayor of Casterbridge, the 1886 novel by the English writer and poet Thomas Hardy, in literature and, in pop culture, The Jeffersons, the CBS sitcom of the 1970s and ’80s, both leap to mind.  Less often do you find a treatment of the riches-to-rags downward mobility.  That’s where Lynn Nottage’s Fabulation, or the Re-Education of Undine, in revival at the Signature Theatre Company on Theatre Row where the dramatist is currently playwright-in-residence, comes in.

Prior to Fabulation, I’d only seen one of Nottage’s plays, By the Way, Meet Vera Stark, which I saw in 2011 at Second Stage (coming to STC in January).  (I haven’t seen either of the writer’s Pulitzer Prize-winners, Ruined, 2007, or Sweat,2015.  My report on Vera Stark’s première production was posted on Rick On Theater on 27 May 2011; my report on Signature’s revival will appear early in 2019.) 

The première  of Fabulation was staged by Kate Whoriskey, Nottage’s longtime collaborator, at New York’s Playwrights Horizons from 13 June to 11 July 2004 with Charlayne Woodard as Undine; it won the  2005 Obie Award for Playwriting.  Revivals and various regional premières have been mounted around the country and abroad in the ensuing 14 years.  The STC revival, the first in New York City since the première, began previews on 19 November 2018 and opened on 10 December; the production is currently scheduled to close on 13 January 2019 (after having been extended twice from 30 December and 6 January).  I saw the 7:30 p.m. performance in the Romulus Linney Courtyard Theatre at the Pershing Square Signature Center on Friday, 19 December (without my usual theater companion, who declined to accompany me to either of the Nottage productions).

Kenny Leon directed a one-night-only benefit presentation (for Opening Act, an organization that sponsors free theater programs) of Fabulation, or the Re-Education of Undinewith Tonya Pinkins and Anika Noni Rose at the New World Stages in Manhattan on 21April 2015.  There is a Dramatists Play Service acting edition of the text of Fabulation published in 2005 and a 2006 literary edition, published with Nottage’s Intimate Apparel by the Theatre Communications Group.  It’s also available in the collection Contemporary Plays by African American Women: Ten Complete Works (University of Illinois Press, 2015) and as an audiobook from L.A. Theatre Works (a recording of the Playwrights Horizons 2004 mounting). 

Lynn Nottage was born in 1964 in New York City, and grew up in Brooklyn, where she still lives.  Having begun writing scripts in her journal as a youngster—she attended Saint Ann’s School, an arts-oriented private school in Brooklyn Heights—Nottage went to New York City’s High School of Music and Art (now part of the Fiorello H. LaGuardia High School of Music & Art and Performing Arts near Lincoln Center) and then Providence, Rhode Island’s Brown University, from which she graduated in 1986, returning for a 2011 Doctor of Fine Arts degree.  She went on to the Yale School of Drama where she completed her Master of Fine Arts degree in 1989. The playwright has also received honorary degrees from New York City’s Juilliard School and Albright College in Reading, Pennsylvania (the locale of two of her recent works, Sweat, her 2017 Pulitzer Prize-winning play—and her first Broadway production that same year— and This Is Reading, a site-specific multimedia installation blending live performance and visual media, also from 2017.

The dramatist worked as a press officer for Amnesty International after graduating from Yale, but later returned to writing.  (While at Music & Art, Nottage had written her first full-length play, The Darker Side of Verona, about an African-American Shakespeare company traveling through the south.)  Poof!, premièred in 1993 at the Actors Theatre of Louisville during the Humana Festival of New American Plays, garnered the Heideman Award as the winner of the National Ten-Minute Play Contest.  (A one-hour adaptation was subsequently broadcast in 2002 on the Public Broadcasting System’s American Shorts.  Viola Davis and Rosie Perez starred.)  In addition to her playwriting, she has worked as a visiting lecturer while her plays have been produced around the world. 

Nottage has also received a number of other prestigious awards for her playwriting in addition to her two Pulitzer Prizes for Drama.  (The writer won her first Pulitzer in 2009 for Ruined, which dramatizes the plight of Congolese women surviving civil war.)  These include a New York Foundation for the Arts fellowship in  both 1994 and 2000, a Guggenheim Fellowship in 2005, and a 2007 MacArthur “Genius Grant” Fellowship.  In 2017, Nottage was inducted into the American Academy of Arts and Science and, in 2018, into the American Academy of Arts and Letters, from which she had won their 2017 Award of Merit as “an outstanding playwright for her body of work.”

A comic rags-to-riches-to rags tale about a self-made Black American Princess from the projects of Fort Greene, Brooklyn, before that neighborhood (home to the Brooklyn Academy of Music) was transformed into an arts-and-culture hub, Fabulation is also a story about remaking yourself—and the consequences that can result.  Undine Barnes Calles (Cherise Boothe), who was born Sharona Watkins (Undine renamed herself after Undine Spragg of Edith Wharton’s The Custom of the Country, a social climber who goes from marriage to marriage up the social ladder), is a powerful and successful publicist for the rich and prominent.  Driven and ambitious—Nottage has said that she was inspired to invent the character after reading a biography of Condoleeza Rice—Undine runs her own “fierce boutique PR firm catering to the vanity and confusion of the African-American nouveau riche” and is married to a handsome and charming Argentinian named Hervé (Ian Lassiter).  So far from her working-class roots, Undine, now the product of a private school and Dartmouth College, has been letting on that her family died in a fire. 

In the midst of a busy day at the office, as Undine’s on the phone arranging ways to sell her clients and enhance their public images (and her own), her excitable assistant, Stephie (MaYaa Boateng), ushers her accountant (Dashiell Eaves) into her office.  He bears the frantic news that her husband has absconded with all her assets.  This blow to her carefully constructed self-image—‘fabulation’ means “To tell invented stories, often those that involve fantasy,” according to Wiktionary—shocks Undine’s system so sharply that she has chest pains (which she names “Edna” just to get a laugh) that send her to a doctor.  “Anxiety happens to other people,” she tells him.  But it’s not an anxiety attack that brought on Edna.  Undine is pregnant.

So, bankrupt, pregnant, 37, and abandoned by her erstwhile Manhattan friends (“There is nothing less forgiving than Bourgie Negroes,” says Undine’s childhood friend Allison, played by Nikiya Mathis, to whom she turned for help), Undine has nowhere to go but back to her Brooklyn family—whom she hasn’t seen since reinventing herself.  She laments that she must now return to “my original Negro state.”  So the former Sharona moves back in with her mother and father (Mathis and J. Bernard Calloway), a couple of college-campus security guards; her brother, Flow (Marcus Callender), who’s a Desert Storm veteran and a failed poet; and her heroin-addicted grandmother (Heather Alicia Simms), with whom she’ll be sharing a room. 

The grandmother persuades Undine to make a drug-buy for her and, never having done this before, Undine is caught by the police in the act and arrested.  Undine ends up in court and is sentenced to court-ordered rehab.  In her counselling sessions, Undine is thrown together with a motley assembly of characters, but she’s befriended by Guy (Lassiter), a recovering addict and ex-con who describes himself as “that brother you cross the street to avoid.”  But he’s sincere and is attracted to Undine, who finds the differences between Guy and Hervé (who are—not coincidentally, I think—played by the same actor at STC) make him appealing. 

As she becomes more and more engaged in her new circumstances, Undine experiences many of the same things her former friends and neighbors do every day, including bureaucratic insensitivity and inefficiency at public agencies and daily humiliation and neglect.  She learns that her family has known about her tale that they all died in a fire that had been part of her reinvention of herself.  She also hears that the FBI, who’d been seeking her husband for identity theft, has caught up with Hervé and she goes to visit him in jail.  At a counselling session, Guy tells Undine that he’ll be with her when her baby comes if she wants, and she accepts his offer. 

Facing the people from her past whom she callously and opportunistically cast aside as she created her new self-image, Undine comes to accept them and herself, learning that no one can ever truly outrun her past.  Although she loses her status, her wealth, and, initially, her pride, she comes to see that the values she espoused as Undine Barnes were false and gains wisdom and self-knowledge that had eluded her in her fabulated existence.

The final scene in the play is the birth of Undine’s baby with Guy and Undine’s family around her hospital bed.  The infant cries, and the lights fade.

I enjoyed the play—it’s an early Nottage, before she turned to realism for her Pulitzer winners.  (So was Vera Stark, 2011, which I liked better—though that could have been the production; I’ll see when I see the STC revival in February or March.)  She has (or had) a wonderful way of bending stylization that’s not really Absurdism or Surrealism (or whatever—I haven’t figured that out yet) with more Realistic moments and also taking stereotypes and clichés and making them self-commentary and, at the same time, real—you know, maybe like where the clichés came from in the first place. 
                       
I’m pretty sure Diana wouldn’t have liked this.  Diana likes plays that follow established rules, but Nottage, at least in Vera Stark and Fabulation, like Suzan-Lori Parks and Adrienne Kennedy, follows rules, but they’re rules she made up herself.  It’s going  to be hard to describe this work, though.  I’m not sure I can glean Nottage’s dramaturgical process enough to describe it for someone who hasn’t seen the performance. 

(Other reports on Parks plays are Venus,” 7 June 2017[ “The Red Letter Plays,” 12 and 17 October 2017; and “The Red Letter Plays, Continued” by Kirk Woodward, 1 November 2017.  I reported on Kennedy’s play Funnyhouse of a Negro in “Signature Plays,” 3 June 2016.  Kirk has also posted two other articles concerning the writing of Suzan-Lori Parks that might be revealing: “A Playwright of Importance,” 31 January 2011, and “How America Eats: Food and Eating Habits in the Plays of Suzan-Lori Parks,” 5 October 2009.)

Something I wrote in my 2011 discussion of Vera Stark is applicable again in Fabulation and I think it’s key.  I said that even if we already know something about the situation and characters the playwright is portraying, “Nottage doesn’t just tell us or even simply illustrate her ideas, she demonstrates them for us, and she does it with great (and I do mean great) humor.”  (There’s something of Bertolt Brecht in this, though I wouldn’t list Brecht as one of Nottage’s obvious influences.  I suspect she’s simply absorbed Brechtian influences the way most American actors have absorbed Stanislavsky: it’s in the air they breathe.)  Little of what happens in Fabulation is surprising to us, but Nottage makes us look at it with eyes (and I’d add, hearts) more open. 

There’s a notable difference with Vera Stark: that play was about a part of Hollywood history that effected African-American actors (and, by extension, all actors of color and women actors); the situation in Fabulation is not tied to any American of a particular race, ethnicity, or gender.  While the dramatist’s story is about an African-American woman and her family and friends, and many tropes from that cultural milieu are depicted, what Undine suffers and overcomes in Nottage’s play could happen to any of us or to someone any of us knows.  (Tom Wolfe’s 1987 novel The Bonfire of the Vanities and its depiction of the fate of Wall Street wolf Sherman McCoy comes to mind.)  While the truths the playwright reveals in Vera Stark strike each viewer from a different perspective, what Nottage shows us in Fabulation should hit all of us from the same angle.  It is a universal tale.

What was most astonishing in this production is that I could swear I saw a cast of 26 (the Times counted the parts)—but in reality it was eight actors playing two dozen-plus roles.  (One actor plays only one role, Cherise Boothe as Undine; the other 25 characters are played by seven actors.)  I never figured out which actors were which group of characters (I didn’t know any of the cast)!  Not one of them was a caricature or a one-dimensional portrayal, however.  It was magnificent work!!  (The director, Lileana Blain-Cruz, who also did Suzan-Lori Parks’s The Death of the Last Black Man in the Whole Entire World at Signature, which I saw in 2016—see my report on ROT on 1 December 2016—gets a lot of credit for this, too.)

Divided into 15 scenes, each a shift in setting, an average of seven minutes each over the two acts, the play couldn’t sustain a Realistic, or even quasi-Realistic, scenic design.  (I’m calculating on the basis of a two-hour running time minus a 15-minute intermission.)  Director Blain-Cruz moves the action along snappily, as she must—more cinematically than episodically, with scenes flowing one from another almost seamlessly.  The production of Fabulation is complex both stylistically and technically, but Blain-Cruz mounts it  adeptly and smartly.

To accomplish this, of course, scene shifts have to be kept minimal, so set designer Adam Rigg has devised an fluidly evolving acting environment.  Aided immensely by Yi Zhao’s lighting, Rigg’s spare design, based on white cinder-block walls, instantly transforms into a variety of locations by bringing on a few set pieces, just enough to define the place and accommodate the scene’s action and no more.  Palmer Hefferan’s sound design was also effective.  It’s a plain but elegant staging solution.

I’ve mentioned the acting nut the company has to crack, the 25 characters played by seven actors, and I said the cast and director tackle it beautifully.  As the actors morph from one persona to another from scene to scene, though, the unique and distinctive costumes of Montana Levi Blanco and the remarkable hairstyles and wig designs by Cookie Jordan help the performers to transform seemingly instantly and to give theatergoers immediate clues to the characters. 

As excellent as the ensemble is, it’s Cherise Boothe who carries the show as the title character.  It’s a showpiece.  Since Undine is self-invented, she’s artificial, a performance.  Boothe has to play the role as if Sharona were playing Undine.  Then she has to play Sharona re-emerging after she returns to Brooklyn.  Of course, it’s not just Sharona who appears when Undine finds herself back in Fort Greene, but a Sharona who’s now confused and angry with the world.  Boothe pulls off all of these permutations convincingly, movingly, and humorously.  Even as the actor makes us laugh at Undine’s diminishing circumstances, however, she also lets us see the real pain and fear Undine’s experiencing.  That’s a precarious tightrope for an actor to walk, but Boothe struts along it with confidence and bravado.  Undine is an unlikeable person, and in less adroit hands, the audience might cheer her demise—but Boothe has a dry and tart delivery that makes liking Undine a (perhaps guilty) pleasure.  Her Undine may be a figure we’re meant to laugh at, but she’s also someone we empathize with and root for.

Boothe also has to handle Nottage’s stylization, that proprietary style I haven’t been able to name or even describe successfully.  Like the supporting ensemble, much of Undine’s part is a sort of over-the-top Realism—the kind of slightly eccentric acting employed for characters who say and do outrageous things as if they were perfectly ordinary behavior.  It’s common in many farces—even on TV sitcoms.  But Boothe’s character also talks directly to us to comment on the action of the play; she’s the only one who does this.  Those moments of direct address, when Undine steps out of the narrative, aren’t stylized in the same way all the other dialogue in Fabulation is—but it still has to seem like Undine, not Boothe, the actor.  She handles this as smoothly and convincingly as she does the other part of her role. 

This performance is the very exemplar of what makes these plays of Nottage’s, By the Way, Meet Vera Stark and Fabulation, or the Re-Education of Undine, theatrically special.  She takes stock characters, characters that could easily descend into caricature and cliché, and endows them with truth and honesty.  It depends on the actors and directors to convey this to the audience, so the writer’s taking something of a chance—but when it works out, the play and the production sparkle and move us.  The same is true of Nottage’s signature stylization—the cast has to pull that delicate maneuver off or the production becomes a travesty.  I guess it’s obvious that I think this company, with Boothe setting the pace and Blain-Cruz at the helm, meets the challenge. 

That’s why I love theater.  When something like Fabulationhappens, when the singular artistry of a Lynn Nottage comes together with the vision and craft of a Lileana Blain-Cruz and the talents of the company she assembled . . . magic occurs.  There’s nothing else like it in creation.  (Is my geek showing?  Gets loose sometimes.)

Press coverage of Fabulation was spotty, especially for a play by a two-time Pulitzer-winner.  Though three daily papers, the Wall Street Journal, the New York Times, and the Financial Times, ran reviews, none of the weeklies like New Yorkmagazine or the New Yorker covered the production.  Variety didn’t run a notice and none of the radio or TV outlets I often quote did either.  The on-line review sites, however, seemed to have been out in force.  On the basis of 25 reviews that did assess the STC production, Show-Scoregave Fabulation an average score of 77, not a terribly high rating.  In the site’s tally, 92% of the notices were positive, 8% mixed, and none negative.  Show-Score’s highest rating was a pair of 90’s (Front Row Center and Carole Di Tosti, both websites), backed up by two 85’s (This Week in New York Blog and one of two notices on New York Stage Review); the lowest score on the site was a 60 for scribicide, preceded by a 65 for The Wrap.  My review survey will comprise 16 outlets. 

In the Wall Street Journal, Terry Teachout labeled Fabulation“a saber-toothed satire about a snooty member of the black bourgeoisie” and confessed that when he first saw the play in 2004 “how flummoxed I was to discover that the author of a play as bleak as ‘Intimate Apparel’ [Nottage’s immediate previous play in New York City, a mere three months earlier] could also be really, really funny.”  He continued that the STC “staging, directed with farce-worthy propulsion by Lileana Blain-Cruz, is full of comic punch—wrapped, as is Ms. Nottage's wont, around a hard core of tough-mindedness.”  (Teachout also declared that in the ensuing years, the playwright has established herself “as a fixed star on the horizon of American theater [and] one of our best playwrights.”)  The Journalist lavished great praise on Boothe, who “[n]ot only . . . rise[s] to the play’s previous comic occasions, but . . . has the underlying gravity.”  He concluided, “This production would be worth seeing for her alone, but there are countless other reasons to go.”

The New York Times’ Jesse Green reported that Times reviewer Ben Brantley had said of Fabulation in 2004 that it was a “busy, robustly entertaining comedy.”  “It still is,” said Green, but admonished us readers that “the world around it has changed so much that the comedy feels, if just as busy, less robust.”  Noting that Fabulation is “something of an outlier for Nottage” in comparison to her Pulitzer-winning plays, which Green said are “undamentally naturalistic and tragic,” the Timesman posited, “Perhaps that’s why ‘Fabulation,’ and thus Ms. Blain-Cruz’s production, feel most accomplished the farther away they get from spoof and closer to reality.”  In conclusion, Green asserted, “What makes ‘Fabulation’ a comedy, albeit one with a bitter edge, is that our heroine is at least allowed to approach her happiness, once she stops trying to be a success.”

“At once mordant and cheerful, Fabulation is melodrama with a method to it,” characterized Max McGuinness in the U.S. edition of the Financial Times.  In comparison with Nottage’s Sweat, McGuinness thought, “Fabulation never lurches into miserabilism and remains consistently hilarious over the course of Lileana Blain-Cruz’s brisk two-hour staging.”  He lauded the performance of Boothe, who “anchors the play with uncommon wit and charisma while seven other actors playing two dozen supporting roles help spin a satisfyingly picaresque yarn.” 

Raven Snook of Time Out New York gave her readers a heads-up that they “may be surprised at the frequent and hearty laughs in Fabulation, or the Re-Education of Undine.”  She warned, “On the surface, at least, Nottage’s 2004 satire of NYC’s black bourgeoisie is a delectable treat.  But it leaves a serious aftertaste.”  The woman from TONYfound that “Lileana Blain-Cruz’s whirlwind staging of Fabulation at the Signature puts humor first, helped by a versatile supporting cast of seven with a knack for sketching broad new identities at the drop of a wig.”  Snook warned again, “You may be cackling too loudly to take it all in as it unfolds but, like a good fable, the play has a message that lingers past its scrappily-ever-after finale.”

In the Hollywood Reporter, Frank Scheck’s “Bottom Line” was “Satire with a bite” and pointed out that it “reveals the playwright working in a distinctly silly mode.”  He reports that “the play earns big laughs with its cheeky, audacious humor.”  The play “occasionally feels too sitcom-like in its approach,” felt Scheck, and “overly reliant on narration” (the soliloquies I mentioned).  “But the play is often very funny indeed,” the HR review-writer reported, “delivering sharp observations about social and racial identity that feel even more relevant today than when it was written.”  He found, “The many one-liners get the intended laughs, but it works even better when it digs a little deeper thematically.”  Scheck deemed Blain-Cruz’s staging “skillful” as it “never allows the pacing to lag” and he dubbed Blanco’s costumes “fun.”  He decided, however, “Most of all, it’s the performers who truly sell the material,” especially Boothe, who “is a hoot in the title role.”  In the end, Scheck affirmed, “Fabulation follows a predictable arc; theatergoers will earn no points for guessing that its title character will have different values by the end of the evening.  But it effectively demonstrates that its talented playwright can make important points via laughter as well as tears.”

In the first of two notices on New York Stage Review, one of the two scoring second-highest on Show-Score with an 85, Steven Suskin proclaimed the play “a wildly funny and wildly outlandish modern-day Everyman.  Or Everywoman.”  Suskin believes that Nottage “is not interested in the road to success” nor “in moralizing.”  The NYSR writer reported, “Every step along Undine’s Job-like path is played limned with sharp jabs of humor, with sometimes sketch-like interludes” as well as those “sardonic and often contradictory” commentaries.  With praise for the design team, Suskin affirmed, “The episodic and escapadish manner of Undine’s un-fabulation is well handled by director Lileana Blain-Cruz.”  He felt that the “return visit of Nottage’s early Fabulation is worthy and highly enjoyable.  The playwright’s unrestrained humor sparks the play with flashes of lightning” and added, “Theatergoers who make it to the Signature for both Fabulation and By the Way, Vera Stark  are in for a back-to-back double treat.”

Michael Sommers, who penned the second NYSR notice, proclaiming Nottage “[o]ne of America’s finest playwrights,” labeled Fabulation“a broad comedy” and the STC production “a dandy . . . revival.”  Also praising the designers, Sommers thought that the director “confidently spins out Undine’s tribulations with a quick and easy hand.”  On Theater Pizzazz, Carol Rocamora declared of Fabulation, “It was a razor-sharp satire in 2004, and it hasn’t lost its cutting edge today” and dubbed it an “absurdist comedy.”  Rocamora praised the “agile ensemble,” who performed under Blain-Cruz’s “slick direction.” 

Elyse Sommer of CurtainUpthought that Fabulation, receiving “a splendidly staged and performed” revival at STC, “lacks the depth of” Ruined and Sweat.  “Very broad satiric humor like [Fabulation] tends to overwhelm the underlying seriousness,” asserted Sommer, but she found that director Blain-Cruz made the play work.  Hayley Levitt characterized the play as “a jaunty balance of camp and commentary” on TheaterMania, but advised that “unlike trips to Nottage’s [Ruined and Sweat], you can leave your box of tissues and paper bag for hyperventilation at home.”  Levitt found, “It’s fun and games for us, but at each punctuated point along this entertaining learning curve, Nottage tucks in glimpses of the generations-old baggage that motivates Undine” to reinvent herself—and the playwright and director “have plenty of fun with the cultural stereotypes.”  The TMreview-writer deemed Fabulations “patchwork structure . . . unsettlingly sloppy,” but felt “there’s something liberating about the play’s blatant disregard for organization.” 

James Wilson labeled the play “sweeping and satirical” on Talkin’ Broadway, but added that it “seems like a minor work” alongside her more recent plays.  Wilson found that “the play moves swiftly” thanks to Blain-Cruz’s direction, “and there are a number of very funny bits,” but because “most of the characters are broadly drawn and the sketch-like scenes circle around a gag or punchline, the play does not pack the wallop one might expect.”  The TB reviewer complained, “The play’s poignancy and fable-like morals come through in narration—fourth-wall breaking monologues—rather than in the actions of and interactions among individual characters.”  He had praise for the acting of Boothe and the ensemble, however, and the work of the design team, which “presents New York City’s grit, glamor, and matchless energy.”  In conclusion, Wilson found, “While it is easy to get caught up in the fast-paced, vibrant world of Fabulation, Nottage’s play presents hard truths about issues of class, race, and gender.”

Front Row Center’s Donna Herman, whose notice received Show-Score’s highest rating (90), declared, “If Lynn Nottage wrote a prescription, I’d buy a ticket—I know it’d cure what ails me.”  As she explained, “She brings razor edged clarity to everything she writes, and undeniable truth.”  In Fabulation, Herman added, the playwright also “has a gleam of fun in her eye.”  Director Blain-Cruz “has done a masterful job staging this complex piece smoothly and elegantly,” assisted by her designers.  The cast includes “a great ensemble,” but FRC’s reviewer averred, “Cherise Boothe knocks it out of the park as Undine.”  (Herman’s review was also posted on New York Theatre Guide.)

On scribicide, the site with the lowest-scoring review (60), Aaron Botwick characterized Fabulation as “fairly typical Lynne Nottage” because it “is consistently engaging and funny without ever transgressing the boundaries of conventional American theater.”  What Botwick meant was, “The action is lively and fast-moving but always safe.”  Nonetheless, the scribicidewriter found, “Boothe is excellent in the title role, sharp and cynical and commanding,” though “ultimately the material is unambitious, making Fabulation an enjoyable if somewhat unremarkable evening of theater.”

Samuel L. Leiter labeled Fabulation“episodic” and its “excellent revival, vibrantly directed” at the Signature Theatre Company on his blog, Theatre’s Leiter Side.  “Moments of true feeling, even of sentimentality, now and then intrude,” reported Leiter, “but the play’s overall tone is comedy bordering on farce.”  He found the humor “cartoonish,” but he “did appreciate several sketch-like scenes.”  The TLS blogger declared, “There’s no disputing the excellence of the versatile ensemble . . . nor the splendidly realized Undine of Cherise Boothe.”  To the prospect of the rest of Signature’s Nottage season, based on this production, Leiter stated, “Fabulous.”

Jonathan Mandell of New York Theater observed that “In the hands of director Lileana Blain-Cruz, ‘Fabulation’ . . . seems to promise an over-the-top satire in the very first scene”; however, “as the play progresses, and Undine regresses, ‘Fabulation’ turns into something more clever and pointed than just broad comedy.”  Mandell explained, “If there are laughs in ‘Fabulation,’ the play thus doesn’t stray as far as it may initially seem from Nottage’s socially conscious dramas.”  The NYTheater reviewer concluded, “Like any comedy, ‘Fabulation, or the Re-Education of Undine’ ends on a hopeful note, perhaps even a happy one for the characters.”

Labeling Fabulation a “hard-edged picaresque fable” on TheaterScene.net, Darryl Reilly observed that Nottage “is in a lighter mood here but her comic sequences have a bracing tone and the dialogue has her customary skillful depth.”  Reilly asserted that the dramatist “gleefully depicts the shopworn situations through a solid episodic structure that predictably culminates in enlightened redemption.”  As most other reviews had, the TS.net writer lauded the designers and reported that Blain-Cruz’s “vigorous staging energizes the preponderance of clichés on display.”  He called the acting ensemble “robust” and said that they “vivaciously portray a gallery of” characters.  Reilly pronounced Boothe “ the play’s electric centerpiece.  Radiating vitality, the beaming and expressive Ms. Boothe’s breakneck performance grandly personifies the character’s defensive arrogance and touching contemplativeness.”  In sum, the review-writer concluded, “Fabulation, or The Re-Education of Undine is a lightweight fantasia dusted with a sheen of societal significance. Its high caliber theatricality puts it over as barbed entertainment.”

[I want to draw readers’ attention to a publication in which some might be interested.  Back in the spring of 2017, The Dramatist, the magazine of the Dramatists Guild of America, ran an interview with Paula Vogel and Lynn Nottage by Tari Stratton.  It was entitled “In Conversation: Lynn Nottage & Paula Vogel,” published in volume 19, number 55 (May/June 2017), and I also posted it on ROT on 7 October 2017.  ROTters who are interested in hearing more about or from Nottage are urged to find a copy of The Dramatist or scroll back to the posted version on this blog.]

'The Natyasastra'

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Somewhere between the 2nd century B.C.E. and the 2nd century C.E., what are now The Natyasastra’s 37 chapters were likely assembled in India.  (Some editions have 36 chapters, including Manomohan Ghosh’s 1951 version, and some have 38.  I used Ghosh’s 1967 37-chapter rendering of The Natyasastra.).  The oldest known “how-to” book on Asian theater, predating Zeami Motokiyo’s (c. 1363-c. 1443) treatises on Japanese Noh drama (written between 1402 and 1430) by some 16 centuries, it’s attributed to the sage Bharata-muni (dates unknown; may have lived about 500 C.E.) but was probably compiled by several contributors over many years.  (The compilation and publication is likewise uncertain and estimates range between 500 B.C.E. and 500 C.E.) 

The book’s title is variously rendered as Natyasastra, Natyashastra, Natya Sastra, or Natya Shastra, often with diacritical marks.  The word(s) mean, loosely, ‘theater treatise’ or ‘performance manual.’  The Sanskrit word natya is usually translated as drama but it can refer to other expressive performance forms, such as dance (one of the Hindu god Shiva’s avatars is Nataraja, “the lord of dance”), and sastra (which is pronounced ‘shastra’) means ‘treatise,’ ‘manual,’ ‘book.’ ‘rules,’ or other term of similar meaning.  Because I based my reading of The Natyasastra on Ghosh’s translation, I’ll be using his version of the book’s title. 

Our primary source of information about ancient Sanskrit performance and a guide to understanding many of the living performance traditions in India today, the treatise is still used by classical Indian performers such as actors of Sanskrit dramas by the likes of Kalidasa, Sudraka, Bhasa, and Asvaghosa; Kathakali dancer-actors; Kutiyattam storytellers; and Bharata Natyam and Orissi dancers, as well as classical musicians and singers.  Unlike Aristotle’s (384-322 B.C.E.) Poetics (c. 335 B.C.E.), The Natyasastra was written for theater practitioners, not analysts.  A complete handbook of theater production, it covers all elements of playwriting, theater construction, costume, make-up, acting, dance, music, and aesthetics (including Rasa theory, on which I posted on 13 January 2010) in the minutest detail. 

(The root of natya is the Sanskrit work nat, which means ‘act’ or ‘represent,’ so natya can even be rendered as ‘acting.’  Like many Asian performance forms, classical Indian theater doesn’t make the same distinction we Westerners make among ballet, drama, and opera.  What we call Chinese or Beijing Opera is the progenitor of Japanese Kabuki, which many Western critics categorize as dance drama.  But Kabuki performers don’t consider themselves “dancers.”  Ask them, and they’ll insist they are Kabuki “actors.”  The form they work in, like Kathakali in India, Indonesian Wayang Topeng and Wayang Orang, and many other Asian performing arts, combine acting, singing, dancing, and what we’d recognize as mime into one synthesized art form.  The Natyasastra reflects this totality: performance, according to Bharata, is a combination of all the arts: speech, dance, singing, music, gesture and mime, decor and costumes.)

The Natyasastra is partly a religious text, the “fifth Veda,” revealing to the people the rules of dramaturgy and stagecraft as handed down to Bharata (muni is a term of honor meaning ‘sage’ or ‘saint’) by the god Brahma.  The production of a play is an offering to the gods, and performing is a Vedic ritual act.  Composed in verse (with some prose passages in a few chapters),The Natyasastra(like Konstantin Stanislavsky’s “ABC’s”) is conveyed as a sort of dialogue between Bharata and his disciples.   Bharata (whose name is also the Sanskrit word for both ‘actor’ and ‘India’) had 100 sons, who all became actors.  (Bharata Natyam simply means ‘Indian dance,’ for instance.)

In addition to the presentation of ancient theology, principally of the Vedic tradition of pre-Buddhist and pre-Hindu India (though, because it was compiled during a period of religious transition on the Subcontinent, its religious philosophy is something of a hybrid), The Natyasastra also discusses what we’d call performance theory, aesthetic philosophy, mythological history, and practical theater craft. 

Between 1865 and 1898, a number of studies, articles and partial translations of The Natyasastra and other Sanskrit treatises were published in several European languages, including French, English, and German, though none seems to have been a complete rendering of the text.  In modern times, particularly after 1950, there have been many translations of The Natyasastra, all or in part, into English and other languages, as well as many more critical studies of the treatise.  (An Internet search indicated that few are currently in print or available even to special order from stores like Barnes and Noble or Amazon.)  

Because of its status as a Vedic text, The Natyasastra views theater not as an entertainment, but as a way of getting spectators to another state of mind (rasa).  (This is what Rasa-Bhava is intended to accomplish, as you’ll see.)  In theory, because attending a performance is supposed to be a spiritual experience, the viewer is supposed to be transported to a more transcendent plane, but today Indian performers see the effect in a more secular frame.  (There is at least a superficial resemblance between this precept and Aristotle’s notion of catharsis as mentioned in his definition of tragedy in chapter 6 of the Poetics.)

A complete run-down of all the topics touched on in The Natyasastra would be impossibly lengthy, and I really mean this post to be a general introduction to the treatise.  (There are various translations in libraries, especially university libraries, and used copies can be found on line and in antiquarian bookstores.)  I’ll compile a précis of the chapters (which will vary slightly depending on whether you compare mine with a 36- or 38-chapter version) and comment at more length when I feel it’s warranted.  (Note that my original study of The Natyasastra was in pursuit of its discussion of acting and Bharata’s instructions in comparison to the Konstantin Stanislavsky system, the basis of my acting training.  I developed this comparison into “The Natyasastra and Stanislavsky: Points of Contact,” published in  Theatre Studies, volume 36 [1991].)

The first chapter of The Natyasastra recounts the mythical “Origin of Drama” (chapter titles will vary depending on the translation).  Bharata tells his disciples that Brahma, the Creator, handed down The Natyasastra to all the castes as the Natyaveda.  The sage describes the first production of a play at a festival for Indra, the guardian god, but Vighnas,evil spirits, try to ruin the production.  Indra destroys the Vighnas. 

Chapter II is the “Description of the Playhouse,” detailing how the theaters are to be constructed.  Bharata describes the rites and rituals associated with the theater construction.  “Puja to the Gods of the Stage,” the third chapter, lays out the hierarchy of gods of the theater and which one presides over which areas of the theater building.  (Puja is a devotional prayer ritual.  Even today, when dramatic performances are no longer considered worship rituals, a prasad, a food offering, is placed at the edge of the stage.)  The gods have to be pacified and the building purified to avoid terrible consequences of offending the gods.

In Chapter IV, “Description of the Class Dance,” Bharata says that he’s written a play to be performed for the gods.  The deities are pleased and instruct another sage, Tandu, to teach Bharata the Tandava dance (literally ‘Tandu’s creation’ but commonly known as the “class dance”) and there’s a detailed, gesture-by-gesture, body part-by-body part description of the dance.  Bharata explains when dance is appropriate to a play and when it’s not.

“Preliminaries of a Play,” the fifth chapter, describes the rituals associated with the prelude to a dramatic performance (Utthapanaceremony).  Following the set-up, there’s a song in praise of gods, Brahmins, and kings (Benediction); an entrance song (Walking Around); and the introduction of the play (Laudation) by the Director (literally, ‘the expert,’ not a prototypical, pre-Saxe-Meiningen stage director but the company manager).

Chapter VI (“The Sentiments”) and VII (“The Emotional and Other States”) cover Rasa-Bhava.  This is the section of the book that makes it possible for the actors to transport the spectators to a different frame of mind, not unlike what we in the West mean when we speak of “the willing suspension of disbelief” (a term coined in 1817 by the poet and aesthetic philosopher Samuel Taylor Coleridge, 1772-1834)—we freely enter into the fictional world of the play.  The Natyasastra is very precise in its discussion and description of this process—but if you can cut through the Sanskrit terms and stilted English translation, the basic principles of the theory are not more alien than that which Stanislavsky, Uta Hagen, Lee Strasberg, or most 20th-century acting teachers inculcate.

Chapters VI and VII together identify and describe the bhavas, the “Psychological States” or “Modes of Being” of the performers, and the corresponding rasas, the “Sentiments” felt by the spectators.  The bhava, the emotion felt by the actors, results from a “Determinant” (vibhava), or determining circumstance.  The vibhavaaffects the characters so that they feel sorrow, fear, wrath, or some such emotion (bhava).  The “Consequent” (anubhava) of a particular bhava is a specific behavior such as weeping, fainting, blushing, or the like.  The anubhava, if properly executed, will cause the audience to feel a specific rasa corresponding to the bhava felt by the actor. 

Chapter VII goes into great detail about the bhavas, which are broken down into three categories.  The third category of bhavasare the eight sattvas, or “Spirited” modes.  There’s no adequate translation of sattva, but this allows the actor to convince himself the circumstances are real to the character, even though, as the actor, he knows they’re not.  (This is a very simplistic reduction of Rasa-Bhava.  I’ve tried to be brief here; however, I refer the reader once again to my post on Rick On Theater Rasa-Bhava& The Audience,” 13 January 2010, for a more detailed examination of this complex and fascinating acting theory.)

Chapters VIII, IX, and X (“The Gestures of Minor Limbs,” “The Gestures of Hands,” and “The Gestures of Other Limbs”) cover in great detail all the codified movements of the parts of the actor’s body.  Indian classical theater, like many other Asian performance forms, uses highly stylized and long-established gestural expressions and The Natyasastra naturally stresses the expressiveness of the body, since it is vital that “the audience . . . follow the meaning of the play visually, through the codified system of hand gestures and facial expressions.”  These chapters and others that describe the movements, gestures, and expressions of the actors, which in Indian classical theater are closely related to Rasa-Bhava, are very technical and extremely detailed.

Chapters XI, XII, and XIII (“The Cari Movements,” “The Mandela Gaits,” and “The Different Gaits”) cover walking and foot movements the same way the previous three chapters did gestures.  (A cari is the movement of a single foot.  There are movements of two feet called karana and a combination of karanas is called a khanda.  Three or four khandas make up a mandala.  That may give readers an idea how precise The Natyasastra is in codifying movements and gestures.)

“Zones and Local Usages,” the fourteenth chapter of The Natyasastra, designates the different "zones” of the stage and explains the significance of each one to the play and the characters that appear there.  “Local usage” (pravrtti), just as the phrase suggests, applies to the costumes, languages, manners, and professions of different countries in the world as they appear in plays.  (The “world” to which Bharata refers, of course, is largely the Indian subcontinent of South Asia and the countries are the ancient kingdoms.)  Even this is codified as The Natyasastra designates only four regions for this differentiation: Daksinatya Local Usage (southern countries), Avanti (central and western), Odgra-Migadhi (eastern), and Pancala-Madhyama (northern/Himalayan).

Chapters XV through XXII cover playwriting and dramaturgy.  “Rules of Prosody” (Chapter XV) defines, describes, and classifies the poetic meters used in classic Indian drama.  Since Sanskrit drama is written mostly in verse, it also details the proper way an actor must recite each kind of poetry.  It’s a lesson on elocution, voice, speech, and articulation—a voice and speech lesson with specific instructions in the proper pronunciation of the sounds of the Sanskrit and Prakrit languages.  “Metrical Patterns” (Chapter XVI) lists all the different types of poetic meters and how they are employed in plays, with examples of various dramatic situations in which each pattern would apply.  Different meters correspond to specific rasas.  Chapter XVII, “Diction of a Play,” names the 36 “marks of excellence” of a well-written play, such as Ornateness, Compactness, Simile, Metaphor, and 32 more.  (In this usage, “diction” doesn’t refer to speech articulation or enunciation, but the effectiveness and clarity of the poet’s word choice and expression.) 

Chapter XVIII, “Rules of the Use of Languages” instructs poets on the distinction of Sanskrit, the largely literary tongue which on stage is used for the speech of noble, heroic, and refined characters, and Prakrit, the vernacular language, with its many regional, local, and class dialects, of lower-caste, mad, or drunken characters, as well as women and children.  (Prakrit is also often more appropriate for songs in a play.  Most of a classical Indian play is written in Sanskrit.)  “Modes of Address and Intonation” (Chapter XIX) explains how characters of different types and social status speak to one another.  It also specifies how the verses are to be recited in terms of vocal quality, with certain inflections corresponding once again to certain rasas.  (This is that other kind of “diction,” how words are pronounced.) 

In Chapter XX, Bharata describes the “Ten Kinds of Play” that make up classic Sanskrit drama.  He lays out their structure, the rules for their composition, and what is appropriate or not to represent on stage.  Chapter XXI, “The Limbs of the Juncture,” is a detailed analysis of the plot structure of a play.  (“Joints” and “Limbs” are the terms The Natyasastra uses for what Michael Chekhov, the acting teacher, theorist, and director who was a nephew of playwright Anton Chekhov, called the play’s “Main Climaxes,” the points in the play’s action when the character’s pursuit of his major goal changes direction.  

The Natyasastra divides the action of a play into five stages: Beginning, Effort, Possibility of Attainment, Certainty of Attainment and Attainment of the Object.  Roughly, these stages agree with the Stanislavskian identification and pursuit of the objective (Beginning and Effort), encountering obstacles (Effort and Possibility of Attainment), and overcoming the obstacles and achieving the objective (Certainty of Attainment and Attainment of the Object).  Sanskrit drama did not have unhappy endings so there were no plays in which the main characters’ objectives were not accomplished.

In “The Styles,” the twenty-second chapter, Bharata relates the mythological origins of the performance styles of Sanskrit dramas, which is both a matter of the way the plays are written (that is, the writing style) and the way they are performed (the acting style).  As with most other categorizations in The Natyasastra, these are very specifically defined and described, and, once again, each style corresponds to certain rasasgenerated in the audience. 

Chapter XXIII covers “The Costumes and Make-up” of a classical Indian play.  It covers props (including fake animals) as well.  Bharata describes both how these are made and how they’re used on stage.

Chapters XXIV through XXVI deal with acting, portraying specific characters, and what we’d call acting technique (the practical methods of making viewers believe a fiction: that it’s cold and rainy, that the knife you’re playing with is really sharp, that you have a headache).  Chapter XXIV, “The Basic Representation,” focuses on speech, the movement of the body, and physical grace.  It also instructs aspiring actors on portraying emotions and feelings and various psychological and emotional states, and how to respond to different circumstances and situations that occur in Sanskrit drama.  Successfully representing these states is key to creating the correct rasa in the spectator.

“Dealing with Courtezans [sic]” (Chapter XXV) actually explains how to portray men and women in various types of courtship, romantic, and sexual relationships (for example, a woman overcome with love, winning a woman’s heart, and a courtesan’s mercenary treatment of men).  Most Sanskrit plays are some sort of love story.  “Special Representation,” the twenty-sixth chapter of The Natyasastra, is instruction on how to enact physically what Uta Hagen called the “given circumstances” of a scene: the time of day, the season of the year, the weather, bright sun, dust, and so on. 

Chapter XXVII describes “Success in Dramatic Production,” which Bharata separates into two kinds.  One is human success, which is simply signs of appreciation from the audience for the performance—applause, laughter, praise, gifts.  The other kind is divine success, which is the approval of the gods.  This is manifested by the lack of disturbance from the audience, errors in the performance such as accidents or actors forgetting lines, fire or an animal getting loose in the theater, and so on.  If all goes well, the gods are signaling their approval. 

The music of a Sanskrit performance is discussed in Chapters XXVIII through XXXIV, covering not only the types of music to be heard, but the instruments on which it will be played (with several chapter devoted to specific types of instruments such as reeds, cymbals, and drums).  Chapter XXXII describes the songs performed in a play. 

Chapter XXXV, “Types of Characters,” is essentially the breakdown of the classical theatrical troupe.  Like Shakespeare’s Lord Chamberlain’s Men in Elizabethan England, Sanskrit acting companies had to have the actors on hand to cover all the plays in their repertory, so, like repertory companies in the West from Shakespeare’s day to the Straw Hat Circuit in the first half of the 20th century in the U.S., they categorized the characters so they could distribute them to the appropriate performers according to their abilities, special talents, age, appearance, and so on.  In other words, they engaged in “typecasting,” just like Western companies in the 19th and 20th centuries. 

(To be clear, “typecasting” isn’t what most people think it is.  Characters are divided into “types,” such as “leading man,” “leading lady,” and “character man.”  The company’s actors are also “typed” and when it comes time to assign actors to roles, actors are matched to their roles according to type—along, of course, with other considerations.  So a leading actor is cast in a leading man part, a character woman is cast as a character part, and so on.  It was a way for repertory troupes to be sure that they had enough appropriate actors on the roster to cover all the parts in their repertoire.  The classic Indian categories were different, of course, but the idea was the same.)

The Natyasastra, needless to say, describes in great detail many different characters that make up the three types that populate the Sanskrit plays and the physical and temperamental attributes of the actor best suited to play them.  In “Distribution of Roles” (Chapter XXXVI), Bharata advises the Director (this is the company manager once again) to follow the precepts for typecasting that he’s laid out.  This chapter also describes at length each of the kinds of parts that occur in a Sanskrit drama, and also non-performing member of the troupe such as the makers of garlands and headgear, the company painter, and so on.

The last chapter, XXXVII, in Ghosh’s translation of The Natyasastra, is “Descent of Drama on the Earth.”  When Bharata had finished presenting the Natyaveda to the sages, they asked him how the drama had come from heaven to the earth.  Bharata explained to them that his 100 sons had angered certain sages by caricaturing them and the sons lost their status as Brahmins, members of the highest caste, and became Sudras, the lowest caste.  The sages cursed Bharata’s sons, but the gods interceded on Bharata’s behalf.  Indra retrieved the Natyavedaand instructed Bharata to spread is over the earth.  The 100 sons of Bharata, having become actors themselves, taught the text to their sons, founding a family of actors, and the gods were pleased and redeemed Bharata’s offspring.  (This suggests that, at least in ancient India, the acting profession was prized and honored, a fate actors didn’t experience in the West, where they were often vilified and ostracized, especially among religious folk, because they make their living by lying, pretense, and deceit.  There are still members of some faiths that see acting and theater as inherently sinful.)

Rudolf Steiner, Spiritual Scientist

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I live at 5th Avenue and West 16th Street in New York City and I often walk over to 7th or 8th Avenue for errands or appointments in Chelsea.  Frequently my route there or back takes me along West 15th Street, in which case I pass by the Rudolf Steiner Bookstore at number 138 (a little east of 7th Avenue) and the New York branch of the Anthroposophical Society in America at the same address.  I guess they’ve been there for about 30 or 35 years (I’ve lived in this area of Manhattan for 45 years). 

I learned about Rudolf Steiner (1861-1925), an Austrian philosopher, social reformer, architect, and esotericist, when I did some research on theater figure Michael Chekhov for a grad school project in 1985.  Chekhov (1891-1955)—the nephew of the famous playwright Anton Chekhov (1860-1904), a student of renowned acting teacher Konstantin Stanislavsky (1863-1938), and ultimately a respected actor, director, acting teacher, and theorist in his own right—had met Steiner in the 1920s and began to adopt some of his concepts.  They influenced him greatly, both in his art and in his life, and he incorporated them into his acting theories and training techniques. 

In order to understand this aspect of Chekhov’s Technique, I had to read up on Steiner.  As you’ll see shortly, Steiner’s beliefs are unusual, not to put too fine a point on it, so it should come as no surprise that his name stuck with me long after I finished that Michael Chekhov project (which was eventually published as “Konstantin Stanislavsky and Michael Chekhov: Realism and Un-Realism” in The Players’ Journal in 2008; I also posted it on Rick On Theater on 2 May 2011).  As it happens, I’ve been traveling pretty much weekly from my apartment over to Chelsea and often take a detour on the way back to stop at a store in 15th Street, so I’ve been seeing Steiner’s name frequently lately, so, always on the look-out for interesting topics for ROT, I decided to write a post on him while I’m between shows on which to report.

Steiner, of course, isn’t a renowned theater figure himself—but since Michael Chekhov was fairly prominent on the U.S. theater scene, I thought it would pass muster.  (Chekhov isn’t very well known outside the worlds of theater and movies—and I daresay his name’s not all that familiar even to folks in the business—but he had some very prominent students and followers, including Marilyn Monroe, Anthony Quinn, Clint Eastwood, Dorothy Dandridge, Yul Brynner, Beatrice Straight, Patricia Neal, Sterling Hayden, Jack Palance, Elia Kazan, Robert Lewis, Paula Strasberg, and Lloyd Bridges, and he received a 1946 Academy Award nomination for Alfred Hitchcock’s Spellbound(1945).  With that (tenuous) connection, I figure Steiner fits my route-step criteria for the blog.

Rudolf Joseph Lorenz Steiner was actually born in Hungary, then part of the Austro-Hungarian Empire.  (His birthplace is now in Croatia.)  Both his parents had been in service to an Austro-Hungarian count, but Johannes Steiner left the count’s household and went to work for the Southern Austrian Railway and the family moved around Austria, largely near Vienna, a lot.  Rudolf Steiner claimed to have had his first spiritual experience when he was nine: he believed that the spirit of an aunt came to him from a distant town asking him to help her.  Neither he nor his family knew at that time that the woman had already died, and Steiner wrote later that he became palpably aware of the existence of a spiritual world as real as the physical one.  In his autobiography, Steiner said that later he felt “that one must carry the knowledge of the spiritual world within oneself after the fashion of geometry . . . [for here] one is permitted to know something which the mind alone, through its own power, experiences.”

While he was still a youth, Steiner began studying philosophy on his own, reading Immanuel Kant (1724- 1804), Johann Gottlieb Fichte (1762-1814), and Friedrich Wilhelm Joseph von Schelling (1775-1854).  At 15, Steiner experienced another spiritual event.  He believed that he’d come to understand the concept of time, the precondition of spiritual clairvoyance in his view.  He went on to study mathematics, physics, chemistry, botany, zoology, and mineralogy at the Technical University of Vienna starting in 1879, while auditing classes in  literature and philosophy, even attending lectures in philosophy at the University of Vienna.    All along, the young student was being deeply drawn to the questions of knowledge and self-awareness.  A scholarship student, Steiner left the institute in 1883 without graduating. 

When he was 21, he frequently met a man, Felix Kogutzki, on the train he took to and from his village and Vienna.  The man, an herbalist (someone who collects and prepares roots, plants, and minerals used to make natural remedies and medicines), told him about nature plants and the spiritual world “as one who had his own experience therein.”  Kogutzki introduced Steiner to a non-academic and spiritual understanding of nature.

In 1882, one of Steiner’s professors recommended him to the editor of a new edition of the works of Johann Wolfgang von Goethe (1749-1832) and, despite his lack of academic credentials, the former student was hired as the natural science editor for the publication.  At the same time. From 1884 to 1890, the young scholar supported himself tutoring the children of a wealthy Viennese merchant and writing science articles for Pierer’s Encyclopedia.

Steiner eventually received a doctorate in philosophy from the University of Rostock in Germany (1891), based on his submission of a dissertation on German philosopher Fichte’s focal conception of self-consciousness (das Ich, the I, the ego).  The young scholar, however, had already begun a writing career, following his editorial work on the Goethe collection, with two books of his own about Goethe’s philosophy: The Theory of Knowledge Implicit in Goethe’s World-Conception (1886)and, after the awarding of his degree, Goethe’s Conception of the World (1897).  Both books concerned epistemology, the study of knowledge, and can be seen as the foundation of all Steiner’s later work. 

In 1892, Steiner published an expanded version of his doctoral dissertation, Truth and Knowledge: Prelude to a Philosophy of Freedom (all dates are those of the original German publication; I’m not giving the German titles of Steiner’s works unless there’s good reason to do so, but obviously his writings were first published in German before being released in translation) and in 1894, Philosophy of Spiritual Activity or the Philosophy of Freedom (both English-language titles have been used, along with Intuitive Thinking as a Spiritual Path).  The author was sorely disappointed in the book’s reception, feeling that it was badly misunderstood.  He was exploring epistemology as a route to spiritual freedom, the philosophical basis of anthroposophy, Steiner’s proprietary philosophy (which I’ll be getting to shortly).

In the midst of his burgeoning career as a writer and philosopher, during which he’d become a part-owner, publisher, and editor in 1897 of Berlin’s Das Magazin für Litteratur, where, he published articles in support of French novelist Émile Zola (1840-1902) in the infamous Dreyfus Affair (1894-1906) and his correspondence with Scottish-born German anarchist John Henry Mackay (1864-1933), Steiner was introduced to the Theosophical Society.  The society, founded in New York City in 1875 by Russian  occultist Helena Blavatsky (1831-91), promotes the claim that insight into the nature of God and the world comes through direct knowledge, philosophical speculation, or a physical process and encourages the study of Asian philosophies and theologies, especially those of India.  Theosophy, from the Greek for ‘divine wisdom,’ is a philosophical system that stresses mysticism and esotericism (adherence to a philosophical doctrine that can only be understood by or is meant for a select few who have special knowledge or interest).

In 1899, Steiner published an article in Magazin für Litteratur entitled “Goethe’s Secret Revelation,” which discussed the esoteric nature of Goethe’s mysterious fairy tale The Green Snake and the Beautiful Lily (1795). The publication led to an invitation by the Count and Countess Cay Lorenz von Brockdorff (1844-1921 and 1848-1906, respectively) to speak on philosopher Friedrich Nietzsche (1844-1900) at a meeting of Theosophists.  (In 1896, Nietzsche’s sister had asked Steiner to come to Naumburg to help organize the philosopher’s archive.  Nietzsche was already mentally incompetent, but Steiner had previously written Friedrich Nietzsche, Fighter for Freedom in 1895.)  Steiner became a favorite speaker at the Theosophist gatherings and this afforded him his first chance to speak openly and directly his notions of spiritual perception, the concept on which he’d been working since his first spiritual experiences as a boy.

The attention Steiner began to get because of these appearances didn’t sit as well with his colleagues in conventional academia.  Some of his students rebelled and other scholars were bewildered to see the formerly respected, if sometimes radical, philosopher and writer, a student of science, turning into an occultist.  Only the Theosophists were receptive to his ideas. Though he had never formally joined the Theosophical Society, he was appointed leader of the German and Austrian branch of the group in 1904. 

Mainstream Theosophy was focused in drawing its methods and beliefs from Eastern philosophies, but Steiner looked to European culture, seeking a spirituality based on Western philosophical and esoteric traditions.  He referred to his endeavor as “spiritual science: and began to replace the terminology devised by Helena Blavatsky with one of his own.  Under Steiner’s leadership, the German-Austrian section of the Theosophical Society grew as he traveled extensively in Europe.  The further from the original Theosophy Steiner got, the more a rift between him and the mainstream society grew and finally, in 1912 or ’13, the head of the German-Austrian group formally split from the Theosophical Society and took a majority of the section’s members with him.  They formed a new organization, the Anthroposophical Society.

Anthroposophy, a name Steiner took from the title of a work of the Austrian philosopher Robert von Zimmermann (1824-98), Anthroposophy in Outline published in Vienna in 1882, comes from the Greek anthropos, meaning ‘man,’ and sophia, meaning ‘wisdom’ or ‘learning,’ thus ‘human knowledge.’  (Steiner adopted the name von Zimmerman coined but not the complete definition he crafted.)  Steiner said the term should be understood to mean “awareness of one’s humanity.”  The religio-philosophical teaching Steiner founded focuses on the spiritual aspect of life and human nature and his new society was aimed at founding “new methods of spiritual research on a scientific basis.” 

Commentary in a pamphlet on the movement’s founder published by the society states, “Anthroposophy is not a mere sum-total of ideas.  It is a living power, which appeals to the whole man, not only to his thinking.”  Steiner saw Anthroposophy as “the inwardly strengthened and practiced state of consciousness, by which man can experience himself as citizen of a spiritual world.”  He later capsulized this concept as “my consciousness of being Man.” 

By 1913, Steiner’s Anthroposophical Society expanded so much that the organization decided to build a center for lectures, research, and performances—the Anthroposophical Society had begun to present plays written by Steiner and Edouard Schuré (1841-1929), French philosopher, poet, playwright, novelist, music critic, and publicist of esoteric literature—and Steiner began construction on his first Goetheanum in Dornach, Switzerland, where he’d moved that year and where he lived for the rest of his life.  Designed by Steiner himself, the First Goetheanum, built largely of timber, was destroyed in an arson fire on New Year’s Eve, 31 December 1922-1 January 1923.  Steiner had just delivered a lecture and opponents of the philosopher and his society, which included the Nazis, had threatened to burn the building, causing a three-man guard to stand duty for the previous 18 months.

Steiner set about designing the Second Goetheanum immediately, but it wasn’t completed until 1928, three years after architect’s death.  Steiner went on to design 17 buildings, both organizational and residential, in and around Dornach between 1908 and 1925.  There’s no record of Steiner ever having formally studied architecture, he was largely self-taught and was one the few important architects never to have studied with another major architect.

After World War I ended, Steiner began lecturing more widely and initiated a number of other activities, including founding the first Waldorf School in Stuttgart, Germany, in 1919.  In 1923, Steiner also launched the School of Spiritual Science, a center for research into and study of esotericism as the core of the Anthroposophical Society.  Though Steiner only taught the first lesson of School of Spiritual Science, the basic guide to esotericism, in his lifetime (recorded in Johannes Kiersch, A History of the School of Spiritual Science: The First Class [Forest Row, UK: Temple Lodge Publishing, 2006]), the school continues today.

Steiner had worked as a private tutor in Vienna and conducted a series of history and natural science lectures at the Arbeiterbildungsschule (Workers’ Training School) in Berlin, an educational program for working class adults sponsored by the trade unions and social democrats.  He began forming his own ideas about education and child development, which he eventually laid out in “The Education of the Child in the Light of Spiritual Science,” a 1907 essay.  He wanted schools to train not just the mind and intellect, but make room to educate the will and the feelings.  The intent, according to Steiner, is to enable the children to become “free human beings” by developing their “spiritual identities”—that which Steiner claimed he began to discover from those early experiences when he was a boy. 

Though Anthroposophy was the principal philosophy behind Waldorf education, it isn’t taught as such in any of the Waldorf Schools, which now exist all over the world.  (As I understand this, it’s like a Christian school that teaches Christian principles and values, but doesn’t actually instruct it’s pupils in Christian doctrine.  For example, I went to a Quaker school and we were expected to behave according to Quaker principles and values—no violence; no intolerance; no rude language; courtesy to teachers, fellow students, and visitors; neatly cut and groomed hair; leather shoes with laces, shirts with collars, and no pants with “rivets”—jeans or corduroy jeans—but we never had classes in Quaker religious beliefs.) 

As you might imagine, however, there are tensions inherent in this system.  Though the schools don’t teach Anthroposophy as part of their curriculum, by their very nature, there’s a dissonance with some parents and teachers.  Since one of the fundamental Waldorf tenets is to provide a spiritual component to education, secular teachers and parents who’re committed to secular schooling can have a problem with this emphasis.  (Though Waldorf schools are non-sectarian, families with strong religious beliefs of any denomination may experience a conflict because they prefer to develop their children’s spiritual life in their own ways.)  The Waldorf educational approach, while it can serve as a shield against nonce concepts in pedagogy and educational fads, can also be an impediment to useful educational innovations, including new technologies (computers aren’t available to students until their early teens in order to promote human interaction) and advances in testing and reporting methods. 

There are three Waldorf Schools in New York City and more around the state, not to mention the country and abroad.  Many of the schools are strikingly designed and decorated, creating an exciting and stimulating environment.  Most evaluations indicate that Waldorf Schools, both here and abroad, measure up educationally and socially to standards of both private and public institutions.  (Many Waldorf Schools are constituted as charter schools.  Most are elementary or primary schools.)  Waldorf teachers undergo a separate training program taught by the Anthroposophical Society with teacher-training facilities around the world.

I’m sure it comes as no surprise, considering that Steiner had opinions, ideas, and theories on just about everything (I’ve left out some, otherwise this post would be a book), that he had thoughts on politics as well.  Of all the topics in which he held forth, politics was arguably the most volatile and he became a controversial figure during and after World War I.  German civil society was in turmoil after the devastating defeat and then the burdensome terms of the surrender.  The Weimar Republic (1918-33), the short-lived experiment in German democracy, was weak and beset with troubles: the abdication of Kaiser Wilhelm II (1859-1941; reigned 1888-1918), hyperinflation, a Bolshevik-style revolution in 1918-19, the Spartacist (communist) Uprising of January 1919, a contentious relationship with the victorious allies, the rise of politically extremist factions from both right (National Socialists) and left (Spartacists).  Into this noxious mix, Steiner dared to venture with solutions no group liked—often because they were too radical or futuristic for the era.

Steiner laid out his social-reform theories principally in 1919’s Toward Social Renewal.  For one thing, he proposed a “Threefold Social Order,” which the cultural, political and economic segments of German society would be independent of one another, arguing that an integrated social system was unwieldy and inflexible, leading to disasters like the Great War.  He also opposed U.S. President Woodrow Wilson’s idea of redrawing the map of Europe along ethnic lines rather than the traditional and historical national boundaries.  The first idea was greeted as crackpot, but the second got Steiner publicly branded a traitor to Germany. 

In 1919, Dietrich Eckart (1868-1923), then a founder of the German Worker’s Party, precursor of the National Socialist German Workers Party, the Nazis, attacked Steiner as a Jew (which he wasn’t), and in 1921, Adolf Hitler (1889-1945), the Führer of the Nazi Party, which was growing in strength since its founding the year before, attacked him as a “friend” of the Jews.  As they grew in strength, the Nazis and other German nationalist parties went to war against Steiner and the Anthroposophists. 

Indeed, Steiner had published essays and articles even in his early career denouncing anti-Semitism (note the pieces he ran in Das Magazin für Litteratur in 1897 and ’98 in support of Zola’s criticism of the Dreyfus Affair, the notorious anti-Semitic prosecution of a French army officer) in all its manifestations.  But he also called for the total assimilation of Jews into the larger cultures in which they lived, a position regarded by some as anti-Jewish.  To be fair, however, general believed that all racial, ethnic, nationalist, and religious distinctions that divide society should be obsolete by the dawn of the 20th century (thus liberating “free” humans from what we now call “identity politics”).  The Anthroposophist leader therefore opposed the Zionism of Theodor Herzl (1860-1904)—on the same basis by which he disapproved of Wilson’s scheme of creating a Europe based on ethnically homogenous nations.

Nonetheless, Steiner did sometimes fall into non- or quasi-scientific racial assumptions based on historical (mostly 19th-century)  tropes, and these usages often got him labeled a racist.  At times he touted the superiority of the White European (or Germanic) culture, but at other times he wrote of race as merely a physical manifestation that was inconsequential to a people’s intellect or morality.  Just as Anthroposophy is aimed at developing each person’s individuality, he posited that physical attributes such as race or ethnicity are simply part of that individuality, along with their experiences and development.  Through his whole career, Steiner promoted the notion that people’s fundamental spirituality is at the core of their common humanity and that all forms of racism are anathema. 

A fundamental tenet of Steiner’s Anthroposophy is to use the methodology of science, meaning principally natural science (the social sciences weren’t formally recognized as academic subjects until the end of the 19th century), to the study and analysis of humankind’s spiritual life.  Hence Steiner applied the term “spiritual science” (Geisteswissenschaft) to Anthroposophy.  Of course, detractors of Steiner and his philosophy didn’t (and don’t) accept that spiritualism and occultism, which is how they view Anthroposophy, even in Steiner’s hands, are science at all. 

Drawing on his early focus on epistemology, the study of knowledge, Steiner concluded “that the experience of thinking, rightly understood, is in fact an experience of spirit.”  His intention was to use his training and experience in math, science, and philosophy to develop disciplined and precise arguments for his theories regarding spiritual experiences and, thus, make them acceptable as true research analogous to the hard sciences and mainstream philosophy.  For him, the human spirit was a real, concrete entity that can be studied and analyzed like the circulatory system or the mind, elevating spiritual science to the same level as biology and the newly emerging field of psychology. 

What Steiner was aiming for in the end is the revelation that the spiritual world and the natural world are two views of a single unit.  Our consciousness perceives them as separate, but as we develop our thinking through both about the natural world (that is, through natural science) and about the spiritual world (through spiritual science), we come to see the hidden unity of our experiences.  Gaining knowledge will make us truly free to think not just received thoughts, thoughts generated by our bodies or passed on to us by society, but our own original and creative thoughts generated by our individuality.

I said earlier that Steiner isn’t a major theater figure, and he isn’t.  You won’t find his name listed in theater reference books like the Cambridge Guide to World Theatre or in theater history texts.  But the founder of Anthroposophy did have a connection to theater; indeed, the First Goetheanum was built largely to provide a stage and auditorium for theatrical productions.  (The present Goetheanum has a 1000-seat theater for performances.)

Among his many interests and talents, Steiner worked in the visual arts.  I’ve spoken of his architecture, but he also created a 30-foot wooden sculpture with English sculptor  Edith Maryon (1872-1924), The Representative of Humanity (1922) that was meant to be displayed in the First Goetheanum.  It hadn’t been installed at the time of the fire, so it is the only object left of that building and now sits in Second Goetheanum.

Steiner was also a playwright, however, having composed four modern mystery plays that follow the journeys of a group of characters through a series of lives (Steiner believed in reincarnation, which I haven’t addressed): The Portal of Initiation (1910), The Trial of the Soul (1911), The Guardian of the Threshold (1912), and The Soul’s Awakening(1913).  (Mystery plays, a medieval theatrical event, were enactments of Bible stories.)  The plays reveal how spiritual development becomes evident in among karmically-connected people.  (Karma’s another of Steiner’s beliefs.)  He had also previously directed plays by French dramatist  Édouard Schuré (The Sacred Drama of Eleusis, 1907 at the Munich Theosophical Congress; The Children of Lucifer, 1909).  Steiner’s plays are still performed around the world by Anthroposophical organizations.

The area in which Steiner so strongly influenced Michael Chekhov, acting and actor-training, the founder of Anthroposophy developed with his second wife, Marie von Sivers (1864-1948).  The two also devised new methods of storytelling and poetry recitation.  (The last public lecture Steiner gave before his death was on acting and speech.)  According to a brochure for the Chekhov Theatre Studio, Steinerian speech training “aims at awakening and freeing living forces of speech and of developing its plastic movement and musical element.”

Steiner and von Sivers also developed the Eurythmy, “the science of visible speech,” which makes perceptible what Steiner asserted were the internal expressions and gestures of language and music, generated when the spiritual world penetrates the soul.  The Chekhov Studio described Eurythmy as “based on the laws of movement which underlie man’s capacity for speech and for movement, and linking them together.”  According to Steiner,

Eurythmy is neither dance nor mime, but a new form of art, which brings to appearance in coordinated movements the sound-quality of music and speech,  When the human being speaks or sings he forms with his breath the air around him.  Unseen gestures and movements accompany in us each sound and note.  These hidden movements are the source of the art of eurythmy.  Thus it can be called “visible speech” and “visible song.”

By 1923, Steiner had become increasingly frail and weak.  He continued to lecture widely and work on his autobiography, Mein Lebensgang [My life’s path] (published uncompleted posthumously in 1925), and tour.  He delivered his last lecture in September 1924 and died on 30 March 1925 in Dornach at the age of 64.  The nature of his final illness has never been reported.

[I can’t tell if Rudolf Steiner was in the same league as L. Ron Hubbard or Sun Myung Moon and if Anthroposophy was akin to Scientology or the Unification Church—or if it he was a charlatan and his philosophy was cult-like.  He had plenty of detractors (aside, I mean, from Hitler and the Nazis) but he seems to have been greatly respected by many, many people.  (Among the prominent Anthroposophists are writer Saul Bellow; painter Joseph Beuys; actor, director, teacher Michael Chekhov; sculptor Edith Maryon; playwright Édouard Schuré; conductor, composer, pianist Bruno Walter.) 

[It seems clear that Steiner was very smart—he mastered a large number of subjects, both academic and esoteric, and was accomplished in several arts as well.  From my reading, Steiner doesn’t seem to have set out to bamboozle anyone, even if you consider his ideas specious.  He seems to have been entirely sincere in his beliefs and many of his ideas were more impractical than crackpot. 

[As I said above, I have left out some of the topics that are part of Anthroposophy (I didn’t even attempt to go into Steiner’s relation to Christianity and Christian beliefs—it’s not only very esoteric, but Christianity isn’t in my wheelhouse), and even those that I have tried to cover are over-simplified.  Anthroposophy is very complex and expansive, as I’m sure readers have seen and I can’t say that I have understood even most of it.  The language is often dense and hard to unpack, and like most philosophies, it’s hard to pin down in digestible terms.  I’ve tried to give an overview of the philosophy, simplistic and superficial though it may be, and trust that ROTters who are interested in learning more will go out and find more detailed sources to satisfy their curiosity.

[I plan to write a profile of Michael Chekhov for a future post on Rick On Theater.  I don’t have a specific date selected for publication, but I hope it will be soon, perhaps in February.  (I have two posts, “Psychological Gesture & Leading Center,” 27 October 2009, and “Konstantin Stanislavsky and Michael Chekhov: Realism and Un-Realism,” 2 May 2011, which deal with aspects of Chekhov’s acting theories, but neither article has much biographical detail.  My new post will focus on the life of the actor, director, acting teacher, and acting theorist.)]

"Why learning Latin stays with you forever"

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by Frankie Thomas

[This installment of “In My Humble Opinion,” a series dedicated to video essays by writers, artists, and thinkers on diverse topics of interest to them, aired on PBS NewsHour on 31 December 2018 (rebroadcast from 9 April).  I’m posting it on Rick On Theater because it struck a personal note with me.

[Frankie Thomas is the author of ”The Showrunner,” a story which received special mention in the 2013 Pushcart Prize Anthology.  Her writing has also appeared in The Toast, The Hairpin, and Vol. 1 Brooklyn.  She is currently studying fiction at the Iowa Writers’ Workshop at the University of Iowa.]

What’s the use of learning a language that’s not spoken in conversation nor used in business transactions, and which most people consider “dead”? Writer Frankie Thomas shares her humble opinion on why it’s time to learn Latin.

William Brangham: There are many benefits of learning a foreign language. It opens up work and travel opportunities, and studies have shown that it might even slow the onset of dementia.

But what about a language that is rarely spoken in conversation, never used in business, and one that most people consider dead?

Writer Frankie Thomas shares her Humble Opinion on why it’s time to learn Latin.

Frankie Thomas: If you can possibly get away with it, you should study Latin. OK, hear me out.

Yes, any modern language offers more practical benefits than Latin, but Latin offers more fun. It has all the pleasures of puzzle, a time capsule and a secret code. You say dead language; I say ghost hunting.

My favorite thing about Latin is that all of its native speakers are dead. You will never have to talk to them. This makes Latin the perfect subject for introverts. There’s no pressure to become conversationally fluent, and no Latin teacher will ever force you to turn to your classmate and have an awkward scripted conversation about your winter break.

Unlike beginner’s Spanish or French, which teach you to say, “I would like a salad,” and “Where is the library?” beginner Latin teaches you to talk like a supervillain.

“Wheelock’s Latin,” the standard beginner textbook at the college level, teaches you how to say the following sentences, “You are all to blame, and, tomorrow, you will pay the ultimate price,” and “Our army is great, and because of the number of our arrows, you shall not see the sky,” and, “Human life is punishment.”

How can you not love a language that immerses you in this epic world of war and gods and gladiators, where every sentence is fraught with portents, and someone is usually about to get murdered?

My middle school textbook had a passage about a barber. Pretty tame, right? A barber who accidentally cuts his customers’ throat. To this day, we all remember how to say “Much blood flows.”

By the standards of middle school entertainment, it beat “Dawson’s Creek.”

That barber, by the way, was a real guy. He lived in Pompeii, as did all the characters in that textbook.

Here are some other vocab words it taught us, volcano, to erupt, ashes, to be in despair. Did I mention that all native Latin speakers are dead? Not only that, but many of them died horribly, buried alive in volcanic ash, which is why we know so much about them today.

To study Latin is to engage with the dead. True, you can’t talk to them directly. And thank the gods for that, because what would we talk about? Winter break?

But they have a way of getting into your head with their beautiful, useless words. No one speaks Latin anymore. No one needs Latin anymore, and yet here we are, here I am, watching my favorite sitcom, mentally translating the dialogue, and remembering that nothing is permanent, not emperors, not gods, not even me.

So that’s how studying Latin will change your life. You might never get a chance to use what you have learned, but it will live in your memory forever.

And, in that sense — here’s the secret of Latin — it’s not really a dead language at all.

[I studied Latin in middle school.  All 8th-graders at my school took Latin, and then I went to summer school to take Latin I before going away to high school.  (Okay, I was a geek, but it led to other academic pursuits—which is sort of the point.)  Latin was my first foreign language and, as Frankie Thomas says, I immediately found it fun, dead or not.

[Despite what Ms. Thomas says, however, we did have people who “conversed” in Latin.  Or tried to.  The high school had a Latin Club and though I have no idea what they did at their meetings or at other times—I changed schools before high school so I was never a member—I do know what the club members did on one evening of the year.  The high school Latin Club had a Roman Banquet—and we 8th-grade Latin students served as “slaves” at the feast.  It was a big role play and we served the high-schoolers their meals and “wine” as they reclined on benches decorated to look like chaises.  We wore little tunics and kibitzed as the “patrician” diners tried to hold conversations in Latin and give us orders in the ancient tongue as well.  Slaves or not, it was a hoot—and considered a great honor.

[We also never learned the kind of villain-speak Ms. Thomas describes.  The most memorable line in our Latin textbook was “Cuba est insula”—‘Cuba is an island.’  (This was just after the Castro revolution, but the textbooks were a few years older, I guess.)

[Seriously, though, I found that my study of Latin had several immediate benefits.  The first one I recognized, while it was happening, was that my active English vocabulary began to expand.  When we learned a new Latin word, we made a vocabulary card with the words principle inflections—singular and plural forms for nouns; masculine, feminine, and neuter forms for adjectives; principal parts for verbs—and a list of cognate English words derived from the Latin word.  We added to that list as we discovered new cognates, so I kept learning new English words all year long, and some of them worked their way into my 8th-grade vocabulary.  I might have done so anyway, but I developed a larger-than-average working vocabulary.  One of my college roommates used to call me his “walking dictionary.”

[In the era when I was going to middle school (back in the middle of the last century, in case you’re wondering), schools still taught English grammar.  I don’t remember having particular difficulties with this subject, but I do remember suddenly understanding some of the origins of the grammar rules we were learning because they, like those new words I was picking up, were derived from Latin grammar (which was a lot more regular and codified than English grammar).  All of a sudden , things that I had just been taking as given seemed to have a logic to them because they had an origin, a source.  (Later, I would also see why English grammar had so many exceptions.  I decided that the Latin grammar system that was being applied to English was being forced on a Germanic language—I learned that in high school and saw it confirmed when I started to learn German while living in Germany as a teenager—and just didn’t quite fit.  There were bits left over—so . . . exceptions.) 

[Finally, when I shifted from Latin to modern languages—French and German because I was going to live in Germany and go to high school in Switzerland, and later Russian because . . . well, it interested me—I not only recognized the close relationship between French and Latin, but the structures of both languages was analogous to that of the Latin I’d been studying for several years by this time (because of that summer course in Latin I, I was taking Latin III by then).  I started taking French the last year I was in school in the States (I began learning German with a tutor my Dad hired the summer my brother and I joined my parents in Europe; see my ROT post “An American Teen In Germany,” 9 and 12 March 2013) and I saw my classmates struggling with the concepts of verbs, nouns, and adjectives that inflected and nouns with gender while all that made perfect sense to me. 

[I can’t swear that studying Latin had an effect on my skill in French and German, but I ended up becoming pretty fluent in both languages.  I have no doubt that living in communities where the languages were spoken—a small German city where my dad was first stationed as a Foreign Service Officer, Geneva and a small town nearby when I was at school—was a major factor in my eventual fluency, especially picking up the accents, but I suspect that having studied Latin before starting to learn both other languages helped jump-start my fluency.

[Oh, and that English grammar studying Latin in 8th grade helped me understand?  I found that it stuck with me well enough that when I needed it decades later to help me teach writing to college students, it largely came right back to me.  And what I needed to refresh was only lying dormant, waiting for a quick reminder.  Learning Latin had grounded me well in the fundamentals of language and, though I can no longer translate a passage of Latin, it still pays off even 58 years later.  So, Ms. Thomas, I did—and do—use what I learned back when I was barely a teenager.  Otherwise, I couldn’t agree with you more!

[And the fun I said I had in that middle school introduction to Latin?  During breaks in that summer-school Latin class, my friend and classmate Jim (who’d later go on to edit the Harvard Crimsonand become a respected journalist, newspaper editor and publisher, and TV news show host, as well as a member of President George W. Bush’s administration) would put our heads together and compose Latin translations of advertising slogans, proverbs and maxims, song titles and lyrics, and everyday expressions.  Why?  Because we were 14 and it was summer and we were in a class with high-schoolers.  And we enjoyed being silly.] 

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