Watch Peak Hour in the House by Blue Ka Wing at the Segal Film Festival on Theatre and Performance 2025. 《Peak Hour in the house》 illustrates a solitary woman who, while "enjoying" her private space, faces sudden surges of anxiety and learns to coexist with them. In the midnight, she enjoys her me-time, savoring moments of solitude. However, this is precisely when the hidden anxieties within her are most likely to visit. In the stillness of the night, the doorbell rings, akin to a nightmare striking during peaceful sleep. Gradually, she attempts to unveil her body like a diary, page by page. She uncovers not only the chaotic thoughts in her brain but also the internal organs carrying her personal history. The accumulated impurities over the years require her to untangle and digest them herself. By courageously confronting the sources of her anxiety and becoming someone capable of embracing negative energy, she gains the strength to make positive changes. Official selection of 《Peak Hour in the House》 - FIFTH WALL FEST Edition V (New Manila, Philippines) - Brighton Screendance Festival 2024 (Brighton, United Kingdom) - Together We Dance ! A 30-Year Journey: Dance Film Nights - PLUS by Hong Kong Dance Alliance (Hong Kong) - FIELDS by The Place and Studio Wayne McGregor (London, United Kingdom) - SHAPE 2 (Atlanta, USA) - The 5th Edition of the ROLLOUT Dance Film Festival (Macao, China) - The 43rd International Festival of Films on Art (FIFA) (Québec, Canada) - Online platform ARTS.FILMS (Québec, Canada) - Cinedans FEST '25 (Amsterdam, Netherlands) - 2025 92NY Future Dance Festival (New York, United States) Award of 《Peak Hour in the House》 - Special Mentions from The 5th Edition of the ROLLOUT Dance Film Festival (Macao, China). The Martin E. Segal Theater Center presents Peak Hour in the House At the Segal Theatre Film and Performance Festival 2025 A film by Blue Ka Wing Screening Information This film will be screened in-person at The Segal Centre on Saturday May 17th at 11am (as part of the Short Film program) and also be available to watch online on the festival website till June 8th 2025. RSVP Please note there is limited seating available for in-person screenings at The Segal Centre, which are offered on a first-come first-serve basis. You may RSVP above to get a reminder about the Segal Film Festival in your inbox. Country United Kingdom Language No Dialogue Running Time 7:19 minutes Year of Release 2024 About The Film 《Peak Hour in the house》 illustrates a solitary woman who, while "enjoying" her private space, faces sudden surges of anxiety and learns to coexist with them. In the midnight, she enjoys her me-time, savoring moments of solitude. However, this is precisely when the hidden anxieties within her are most likely to visit. In the stillness of the night, the doorbell rings, akin to a nightmare striking during peaceful sleep. Gradually, she attempts to unveil her body like a diary, page by page. She uncovers not only the chaotic thoughts in her brain but also the internal organs carrying her personal history. The accumulated impurities over the years require her to untangle and digest them herself. By courageously confronting the sources of her anxiety and becoming someone capable of embracing negative energy, she gains the strength to make positive changes. Official selection of 《Peak Hour in the House》 - FIFTH WALL FEST Edition V (New Manila, Philippines) - Brighton Screendance Festival 2024 (Brighton, United Kingdom) - Together We Dance ! A 30-Year Journey: Dance Film Nights - PLUS by Hong Kong Dance Alliance (Hong Kong) - FIELDS by The Place and Studio Wayne McGregor (London, United Kingdom) - SHAPE 2 (Atlanta, USA) - The 5th Edition of the ROLLOUT Dance Film Festival (Macao, China) - The 43rd International Festival of Films on Art (FIFA) (Québec, Canada) - Online platform ARTS.FILMS (Québec, Canada) - Cinedans FEST '25 (Amsterdam, Netherlands) - 2025 92NY Future Dance Festival (New York, United States) Award of 《Peak Hour in the House》 - Special Mentions from The 5th Edition of the ROLLOUT Dance Film Festival (Macao, China) About The Artist(s) https://drive.google.com/file/d/17Gegq0SmwG6MQfWj7imX2CZ5cSxTaZsU/edit Get in touch with the artist(s) bluekawing＠hotmail.com and follow them on social media https://www.facebook.com/bluekawing/, https://www.instagram.com/bluekawing/, https://www.youtube.com/@danzrainbow Find out all that’s happening at Segal Center Film Festival on Theatre and Performance (FTP) 2025 by following us on Facebook , Twitter , Instagram and YouTube See the full festival schedule here His Head was a Sledgehammer Richard Foreman in Retrospect Moi-même Mojo Lorwin/Lee Breuer Benjamim de Oliveira's Open Paths Catappum! Collective Peak Hour in the House Blue Ka Wing Transindigenous Assembly Joulia Strauss Bila Burba Duiren Wagua JJ Pauline L. Boulba, Aminata Labor, Lucie Brux Acting Sophie Fiennes; Cheek by Jowl; Lone Star; Amoeba Film PACI JULIETTE ROUDET Radical Move ANIELA GABRYEL Funambulism, Hanging by a Thread Jean-Baptiste Mathieu This is Ballroom Juru and Vitã Reas Lola Arias The Jacket Mathijs Poppe Pidikwe Caroline Monnet Resilience Juan David Padilla Vega The Brink of Dreams Nada Riyadh, Ayman El Amir Jesus and The Sea Ricarda Alvarenga Grand Theft Hamlet Sam Crane & Pinny Grylls Theater of War Oleh Halaidych Skywalk Above Prague Václav Flegl, Jakub Voves Somber Tides Chantal Caron / Fleuve Espace Danse

Samuel Shanks Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 27 2 Visit Journal Homepage Rooting Out Historical Mythologies; William Dunlap’s A Trip to Niagara and its Sophisticated Nineteenth Century Audience. Samuel Shanks By Published on April 23, 2015 Download Article as PDF William Dunlap’s final play, A Trip to Niagara (1828), might be the most misunderstood play in the history of the American stage. Despite being an unqualified success with its cosmopolitan New York audiences in 1828-9, it has been regularly, and almost always inaccurately, maligned by twentieth and twenty-first century historians who have described the play as a “well-done hackwork;” full of “puerile scenes and irrelevant characters;” and valuable only for the “certain amount of low comedy” that “could be extracted from it.” [1] At best Dunlap’s play has been described as “a workmanlike job;” at worst, “one of his poorest” efforts, a play that “could hardly be said to have challenged the preeminence of contemporary British playwrights, let alone Shakespeare.” [2] As I will argue in this essay, the glaring disconnect between the play’s warm public reception and its subsequent criticism by historians often appears to be rooted in a kind of historical mythology that haunts the field of theatre history. Unperceived biases and assumptions often color interpretations of historical evidence, and these flawed perceptions are frequently transmitted from one generation of historians to the next, forming a kind of mythology around a subject that has the power to color future interpretations of new evidence. Just such a historical mythology appears to be at the heart of most criticisms of A Trip to Niagara. The core of this myth concerns the assumption that the early American theatre and its audiences were sadly primitive, and too many histories of the American stage have followed some variation of the progress-narrative that begins with this notion of primitivism and then moves toward, and ultimately culminates in, the organic emergence of a proud national theatre in the early Twentieth Century. But a careful examination of Dunlap’s A Trip to Niagara and its original reception reveals that this image is at best incomplete; indeed, if one assumes that A Trip to Niagara was not a complete anomaly, then the notion of the primitivism of the early American stage might turn out to be fatally flawed. This overarching myth of primitivism is rooted in a series of more specific assumptions that one might think of as “sub-myths.” It is these more specifically-focused minor myths that can be heard resonating in the criticisms of Dunlap’s play. The assumptions that 1) character development did not reach beyond the presentation of simple stage-types; that 2) American theatres were polluted by pervasive and unreflective racism; that 3) spectacle-driven performances were inferior, simplistic entertainments for simple-minded spectators; and that 4) American audiences were generally unsophisticated and easily sated by inferior fare, combine to lend the impression that the early American theatre had a great deal of growing up to do. The bulk of this essay will focus on the specific problems with each of these sub-myths in turn, but for the sake of those who are not familiar with Dunlap’s final play, a brief overview of its plot will prove useful. A Quietly Complicated Play As the title indicates, A Trip to Niagara is a journey play that follows a group of European tourists, mostly English, on a trip from New York City, up the Hudson River to Albany, across the newly-opened Erie Canal to the shores of Lake Erie, and then finally the great waterfall at Niagara. The most spectacularly realized portion of the journey came in the form of production’s much-hyped ‘Eidophusikon,’ a moving diorama that shifted an enormous painted canvas across the stage between two large scrolls, which depicted the steamship voyage from New York harbor, up the Hudson River, as far as Catskill Landing. [3] The play’s satire-driven conflict arises from the divergent opinions held by the stodgy, upper-class English character Wentworth and his more open-minded sister Amelia regarding the virtues of the nation through which they travel. Wentworth is portrayed as a narrow-minded fool, and early in the play Amelia encourages her suitor, John Bull, to try to “cure” her brother of his “obstinate determination to see nothing but through the coloured glasses of the book-makers.” [4] The tourists’ journey to Niagara Falls is thereafter punctuated by John Bull’s numerous comic attempts to cure Mr. Wentworth’s “social disorder.” Along the way, the ‘travellers’ encounter a broad array of people and places, which together serve as a kind of cultural panorama to compliment the moving diorama in Act II. A Trip to Niagara is interesting in that the unspoken content of the play is, in many ways, more important than its spoken dialog. Dunlap’s nuanced celebration of American achievements in politics, engineering, and the arts serves as a quiet refutation of the works of the numerous critical “book-makers” such as Francis Trollope and the actor Charles Matthews. This unspoken content comes primarily in the form of allusions to cultural materials from the period, most of which lies outside the normal purview of many of the historians who have written about the play, and many of the clearest historiographical errors have popped up in works with a non-theatrical focus. Oral Sumner Coad and Robert Canary, Dunlap’s major biographers, both fail to notice many of the cultural references that Dunlap layered into the play’s characters. Coad describes them erroneously as a series of “dialect characters,” while Canary similarly sees them as “gallery of stage types”; both authors make a point of listing the types (Negro, Frenchman, Yankee, Irishman, etc.) as if their label fully articulated their purpose in the play. [5] Given the largely non-theatrical focus of these biographies, these misinterpretations are understandable; nonetheless, it is worth noting that both Coad and Canary, writing more than fifty years apart, each fall back on the historical myth that stock characters, and little else, were to be expected in plays from this era. It does not help that in the preface to the play, Dunlap downplays his script as a “farce” intended as “a kind of running accompaniment to the more important product of the Scene-painter.” [6] Nearly everyone who has written about this play has mistakenly taken the often self-deprecating Dunlap at his word, and has assumed that what followed would be as unimportant and simplistic as Dunlap claims. But the classification of this play as a farce is a problematic one. A Trip to Niagara really is not a farce. It is, in fact, much closer to the sort of satirical social comedies exemplified by Royal Tyler’s The Contrast , or Anna Cora Mowatt’s Fashion . But even this designation fails to capture the major elements of cultural panorama that are central to the play. These elements place A Trip to Niagara more in line with Dunlap’s other patriotic works such as Andre and The Glory of Columbia . [7] The fact that Dunlap downplays the significance of his own script should not surprise anyone who is familiar with this figure. In his monumental histories of both the American theatre and American painting, Dunlap continuously championed the work of his compatriots while largely downplaying the significance of his own contributions. [8] “A Gallery of Stage Types . . .” I will begin my analysis of the historical mythologies that supported the erroneous criticisms of this play by confronting the assumption that stock-characterization was the rule of the day. To be sure, the use of stock-characters was a prominent force during this period, particularly in the melodramas that were beginning to dominate the playwriting scene in the early Nineteenth Century. But exceptions to this trend were not uncommon; Shakespeare was still the most produced playwright on American stages, and there were a number of American playwrights such as John A. Stone who worked in a consciously Shakespearean vein. In short, the idea that the American theatre landscape was littered with nothing but stock-characters – a criticism which generally carried a derogative connotation within the progress narrative in which American playwrights “developed” toward the more noble goal of creating “well-rounded,” psychologically-complex characters – is simply an example of over-simplification, and that myth has guided more than one historian down the path of simplistic analysis. A careful examination reveals that A Trip to Niagara was populated by characters that were neither “stock” nor “rounded;” to evaluate the play according to this either/or standard is to misunderstand the way that the characters function in this play. Dunlap’s characters would be better described as what I term “referential” characters, which Dunlap used as a highly efficient way to invoke material from the complex cultural universe which he and his audience inhabited. The English actor Charles Matthews, the American theatre manager William Alexander Brown, and the character Leatherstocking from James Fenimore Cooper’s The Pioneers , each appear as characters in A Trip to Niagara , though they are not always acknowledged directly as such in the dialog. Dunlap’s characters have been consistently misidentified as “stock” because the historians writing about the play frequently clearly missed the embedded cultural referents that they were meant to invoke. [9] In the absence of specific evidence to the contrary, the more generalized myth of the use of stock-characters gets invoked to explain the lack of “roundness” exhibited by these characters. The tendency to jump to this conclusion is so great that several historians have overlooked the fact that the “Yankee” the “Frenchman” and “John Bull” in this play are all, in fact, the same character operating in different disguises. [10] The clearest example of Dunlap’s referential technique is his use of “Leatherstocking” from The Pioneers (1823), written by Cooper, a friend of Dunlap’s. [11] In A Trip to Niagara, Dunlap places Leatherstocking on the precise spot atop the eastern escarpment of the Catskills that Cooper describes so memorably in The Pioneers. The clarity of this quotation is unambiguous; this is no “stock” frontiersman, but an homage to a central character from two novels that were the literary toast of New York at the time that A Trip to Niagara opened at the Bowery. [12] Dunlap even has Leatherstocking speak primarily in quotes lifted directly from Cooper’s novel. Given the overwhelming popularity of both The Pioneers and The Last of the Mohicans, it seems reasonable to assume that a fair portion of the audience would have quickly grasped and appreciated what Dunlap was trying to achieve with this appropriation. Proof of this appreciation is evident in a comment made by the critic for the New York Dramatic Mirror : “We should very much like to know… why the character of Leatherstocking has been withdrawn? The first scene might have been curtailed to advantage, and this interesting part, nevertheless retained . ” [13] Based on this comment, it would seem that the reviewer was seeing the production for a second time, that Leatherstocking had been pulled from the production, and that the reviewer found this choice distressing. That historians have misidentified some of the other characters in A Trip to Niagara is much more understandable, as their cultural references were often subtle, complexly-layered, and based upon cultural material that might not be generally known to many historians. Yet the very lightness of Dunlap’s hand is a significant part of the play’s charm, and the play’s success points to the presence of an audience that was sophisticated enough to successfully decode and appreciate Dunlap’s subtle references. The most consistently misinterpreted character is the one who appears variously as John Bull, Monsieur Tonson, and Jonathan. The fact that “John Bull” appears in several scenes disguised as “Jonathan” has proven to be a stumbling block for many historians as both John Bull and Jonathan were popular stock-characters from the period. [14] But in A Trip to Niagara, these characters appear as references to both their exterior life as stock-characters and to performances of those characters by Charles Matthews, an English actor whose bastardization of the Yankee character Johnathan in his performances was particularly irksome to many American spectators. Dunlap relied heavily upon his audience’s knowledge of the transatlantic Anglo-American theatre to unpack the multi-faceted satire that he embedded in this character. From his first moment onstage, John Bull’s metatheatrical aura is immediately established when Amelia declares, “Mr. Bull! You in America?” Bull replies, “Yes, Amelia, John Bull in America.” [15] Theatrically-savvy spectators would have immediately appreciated this unambiguous reference to James Kirke Paulding’s 1825 play John Bull in America, or the New Munchausen . Dunlap solidly establishes the link between John Bull and Charles Matthews by having John Bull appear in disguise first as ‘Monsieur Tonson,’ one of Matthew’s more famous roles. In this scene, John Bull is not initially recognized by Amelia. When Bull-as-Tonson inquires, “Mam’selle Wentawort, you no know a me… Not know Monsieur Tonson,” Amelia immediately responds, “Only on the stage.” [16] Again, this metatheatrical reference doubtlessly amused those Bowery spectators who were familiar with the performances from Matthews’s American tour a few years earlier. Later, when John Bull appears in his ‘Jonathan’ disguise, the Bowery spectators would have enjoyed unpacking multiple layers of metatheatrical references: standing before them was William Chapman, an American actor, [17] who was satirically referencing the English comedian Charles Mathews by playing an archetypically defined Englishman (John Bull) who was pretending to be the archetypically defined Yankee Jonathan, a character with its own significant theatrical resonances. [18] As with many of Shakespeare’s ‘breeches’ roles, the perceptual slipperiness between these elements would have served as a primary source of theatrical pleasure in these scenes. This would be a fine example of a character that was metatheatrically-complex rather than psychologically-complex, and thus clearly at odds with the myth of the pervasive use of simplistic stock-characters. Yankee characters were popular with both American and English audiences, but for very different reasons. For urban American theatre-goers, Jonathan served as a kind of cultural intermediary, allowing urbanized spectators to commune, at a comfortable distance , with the virtues of a hard life of manual labor lived close to the American soil, while still highlighting how far they had come in their quest for modern, moral refinement. For the English, Jonathan’s tendency toward crude violence and moral outrage was more straightforwardly comic. As Maura Jortner discusses in Playing ‘America’ on Nineteenth-Century Stages, the English comedian Charles Matthews was particularly successful in his outrageous portrayals of Yankee characters. As performed by Matthews, Jonathan became merely cheap, conniving, and violent; willing to cheat others out of any good or service that they could. Many American spectators, witnessing these performances in England, were not amused. [19] Dunlap used his multivalent incarnation of Jonathan as a way to push back against Matthews and his English audiences. A Trip to Niagara’s original audiences would have noticed and enjoyed the subtle ways in which William Chapman as John Bull was overplaying his Jonathan disguise for the too-gullible Englishman Wentworth. Once the spectators identified the allusion to Matthews, even the play’s title, A Trip to Niagara, would also have acquired an additional resonance as a subtle reference to Matthew’s play A Trip to America, the play in which one of the more notorious corruptions of Jonathan appears. It is worth noting that two of the histories that discuss A Trip to Niagara most favorably, Francis Hodge’s Yankee Theatre and Jortner’s Playing ‘America’ on Nineteenth-Century Stages, are each direct studies of the Yankee character in the American Theatre. Dorothy Richardson’s Moving Diorama in Play focuses entirely on this play. Each of these three historians use their detailed knowledge of the production’s original context to decode Dunlap’s references and to then push back against the tide of unwarranted criticism against this play, particularly as it applied to the presentation of the John Bull/Jonathan character. [20] Dunlap’s depiction of the free black Job Jerryson has also been frequently misunderstood, often cast off as simply another “wooly-headed” stage-negro. In this instance another historical myth — that the American stage was universally racist in its depictions of African Americans — has frequently been compounded with the myth of the pervasive use of stock-characterization. Yet when considered in the context of Dunlap’s celebratory cultural-diorama, it seems unlikely that this would have been the case. An analysis of Job’s role within the production, along with an awareness of Dunlap’s abolitionist leanings, makes it very difficult to see this character as yet another in a long line of thoughtlessly buffoonish stock portrayals of African Americans. [21] Job plays an important role in the comic scenes in which he appears, but dramaturgically he is positioned as a straight-man against which the non-American characters Nancy and Dennis Dougherty serve as the comics. The comedy in these scenes arises from the ways in which the foreign characters fail to understand Job’s specific Americanisms; yet it is the foreigners, and not Job, who serve as the butts of the joke. On the contrary, Dunlap’s depiction of this free black should instead be seen as a prime example of the abolitionist sentiment in the early American theatre. Dunlap’s use of name “Job” is an important allusion that sets a clearly reverential tone for this character, yet surprisingly no historian ever discusses it. The biblical tale of a prosperous man who has his wealth and family torn away from him, who then is forced to endure massive physical torture, and who in the end is liberated from his strife and rewarded for his faith and perseverance, has obvious resonances with the story of slavery in America. William Dunlap was an ardent abolitionist: he freed his family’s slaves immediately following his father’s death, he was active in the Manumission Society, and he also served as a trustee of the Free School for African Children. [22] New York’s final eradication of slavery in 1827 would have been a cause of celebration for Dunlap, and his dignified depiction of the Job would seem to be a clear celebration of this event. Dunlap uses Job as the mouthpiece for the independent democratic spirit within this play. Job and Leatherstocking are the only American characters who are given a substantive amount of dialog, and it is Job who espouses the basic tenant of American liberty when he states, “Master! – I have no master. Master indeed… I am my own master.” [23] It seems unlikely, given Dunlap’s abolitionist position, and given the celebratory tone of the play, that Dunlap would have intended these lines to be parodic. Although the word ‘deference’ never appears in the play, it is clear that much of Wentworth’s discontent with the Americans stems from the deference that he expects from them, but fails to receive. The expurgation of deference as a bedrock element of interpersonal behavior in American society was one of the most radical outcomes of the American Revolution, one which set America apart from the rest of the English-speaking world. [24] Dunlap positions Job proudly as his on-stage voice for this liberated perspective. In doing so, he was not alone in choosing to dignify African American characters; he was, after all, part of a large and growing abolitionist movement. The lack of deference that Job displays openly in A Trip to Niagara is echoed by the black house-servant Mistress Remarkable in The Pioneers. Mistress Remarkable similarly refuses to demonstrate deference to the young lady Elizabeth declaring, “I will call her Betsy as much as I please; it’s a free country, and no one can stop me… I will talk just as I please.” [25] As was A Trip to Niagara, Cooper’s novel was warmly embraced by New Yorkers in the 1820’s, many of whom would have openly celebrated the tone of Mistress Remarkable’s declaration, just as they would have celebrated Job’s sense of self-possession. Abstractions aside, Job Jerryson also serves as Dunlap’s on-stage homage to William Alexander Brown, a free Black who managed a pleasure garden and multiple theatres in New York in the 1820’s. [26] Given the allusion to Brown, that fact that Job dresses and acts as a “Black Dandy” may have served, not as an opportunity for ridicule as some have asserted, but simply as an accurate reflection of the dress and manners of the kind of gentleman in question. Dunlap’s biographer Robert Canary is one of the few to argue that the depiction of Job is in fact a dignified, rather than a parodic one stating, “He may be the first picture on the American stage of a realistic, well-educated, free Negro.” [27] Because of the long shadow of blackface minstrelsy in the American theatre, it is very tempting to simply pigeon-hole this Black-dandy as a proto-Zip-Coon. But to do so is to allow the myth of the pervasive racism of the early-American stage to obscure the clear cultural references at work. Free blacks frequently adopted the dress and manners of upper-class Euro-Americans, promenading up and down Broadway with a boldness that was a subject of vibrant debate among cultural critics at the time. However, as Marvin McAllister has powerfully argued, these public demonstrations by free Blacks of their mastery of European social conventions should be seen as significant acts of personal liberation. Far from endorsing white superiority or exhibiting false consciousness, their whiteface acts rejected the negative connotations associated with blackness and advocated an alternative, more self-possessed African-American identity. [28] It seems likely that Job was intended as the embodiment of precisely the sort of self-possession that McAllister describes. [29] Almost nothing is known about how the character Job was performed at the time or how audiences perceived Dunlap’s use of this free Black. But the New York Dramatic Mirror’s review of the production proclaimed nothing but accolades for “Mr. Reed’s black dandy.” [30] It seems reasonable to assume that there would have been were various, competing factions within the Bowery audience who might have held differing views about Dunlap’s sympathetic portrayal of a free Black in this play. However, the final abolition of slavery in New York in 1827 would surely have emboldened the abolitionists like Dunlap within the Bowery audience. Fueling the tendency to view A Trip to Niagara as “a gallery of stage types,” is the fact that there does appear to be a single instance in which Dunlap uses a stock-character in the conventional manner. The Irishman Dennis Dougherty’s comic appeal resides solely in the absurd constancy with which he vacillates between fear and gullibility. Dramaturgically, Dunlap sets up Dougherty as the extreme version of the upper-class Englishman Wentworth. Dougherty possesses none of Wentworth’s social graces, and thus the more extreme Wentworth’s opinions of America become, the more he begins to align himself with the absurdity of Dougherty’s views, and the more ridiculous Wentworth appears to the audience. The less-than-flattering portrayal of the Irishman Dougherty was not lost upon at least one member of the play’s original audience. The production’s only truly negative review was published in The Irish Shield , which bemoaned the depiction of Dougherty stating, “We are sure no Irishman ever sat for the daubed picture of Dennis Dougherty, which is no more like a son of the Emerald Isle, than Mr. H. Wallack is like a Lilliputian.” [31] The fact that Dougherty represents such a strikingly divergence within the play’s dramatis personae could be seen as one of the play’s clearest flaws. But it may also be that this is an instance in which Dunlap layered in a cultural reference that has yet to be uncovered. [32] A Spectacle of Recognition… Historical analyses of spectacle-anchored productions can be maddeningly simplistic, and display an inherent bias against the very idea of such productions. This bias is apparent in the literature on A Trip to Niagara . Nearly every historian who has written about it dutifully recites the fact that six months prior to the opening of the Bowery production, another moving-diorama-anchored production entitled Paris and London: a Tale of Both Cities opened at the Park Theatre, the Bowery’s anglophilic cross-town rival. [33] Given the Park’s status as New York’s preeminent theatre during this period, the Bowery’s subsequent decision to mount a moving-diorama spectacle of its own is consistently offered up as definitive proof of the derivative nature of the Bowery’s production. [34] There are clear problems with this conclusion, however. As the art historian Stephan Oettermann discusses in The Panorama: History of a Mass Medium, diorama-based productions had become increasingly common in France, England, and America in the Nineteenth Century, and the Park theatre had no claim to originality in its decision to mount Paris and London. [35] More significantly, Paris and London was not a terribly successful production. The critic from the New York Dramatic Mirror portrayed the Park production’s lackluster ticket sales in a particularly bemused fashion: It is a light, laughable, and exceedingly laughable piece – “yet nobody goes to see it.” It has been got up with great care… the scenery is uncommonly well done, and the succession of paintings, representing the voyage from Calais to Dover, is both novel and beautiful – “yet nobody goes to see it.” The incidents are lively and amusing, the characters good of themselves… London and Paris is an agreeable trifle, which we really expected would succeed. [36] Given the enormous financial risk associated with the creation of a moving-diorama-based production, the sort of simple-minded copycatting of the Park Theatre’s production that has been attributed to the Bowery’s managers seems implausible. Why would they consciously seek to repeat the mediocre success of the Park Theatre’s production? A more likely explanation is that the Bowery managers, like their cross-town colleagues, were tapping into the rising tide of cultural interest in visually-intensive entertainments such as moving-dioramas. Their hopes for success were doubtless rooted more in L. J. M. Daguerre’s hugely successful European dioramic exhibitions in the early 1820’s than in the mediocre “precedent” set for them by their cross-town rivals. [37] A careful examination of the use of spectacle in A Trip to Niagara reveals that its success lay not in the ways in which it mindlessly aped other productions, but in the sophisticated ways that it resonated with the local, culturally savvy spectators at the Bowery Theatre. The clearest example of this is the fact that, in A Trip to Niagara, the ‘Eidophusikon,’ (the title given by the managers to the moving diorama) depicted the least exotic , most familiar portion of the journey from New York City to Niagara Falls. The diorama began scrolling as the tourists boarded their boat in New York harbor, but its visual journey extended only as far as Catskill Landing, about a hundred miles north of New York City; the most familiar portion of the journey to the Bowery’s patrons. The newly-opened Erie Canal and the scenic wonders of the Mohawk River canyon and Niagara Falls itself appear only in static scenes later in the play. So, exoticism aside, what would have been the appeal to the Bowery spectators of this comparatively local content? The immensity of seeing 25,000 feet worth of canvas gliding mechanically across the stage must surely have pushed the boundaries of the spectators’ imaginations. Furthermore, the use of the ‘double-effect’ painting technique, which was becoming prevalent at the time, would have allowed movement-oriented elements such as “boats passing through a fog,” “emergence of a rainbow,” and the “rising of the moon,” to be executed with style and elegance. [38] But far more importantly, by having the ‘Eidophusikon’ focus on the terrain closest to New York, the Bowery audience would have been fully capable of appreciating the detailed minutia that the artists worked so hard to include. Well known ships such as the frigate Hudson and the steam vessel Constitution were probably included for this very reason. As Stephen Oettermann has argued in reference to Robert Barker’s famous panorama of London, the appeal of A Trip to Niagara’s moving diorama might have come from the constant barrage of moments of recognition experienced by the audience. A Trip to Niagara’s ‘Eidophusikon’ presented viewers with visual elements that ranged from the familiar (“Hey that’s my house!”), to the famous (“Look the Bowery Theatre!”), to the alluring (“I’ve always wanted to see Catskill Mountain House!”), thus eliciting a complex, and densely packed array of individualized responses. Assuming that the interplay between these elements constituted an important source of the audience’s pleasure, then the decision to depict the comparatively familiar lower Hudson River valley, rather than the more exotic trip across the Erie Canal, was perhaps a wise one, despite the fact that it runs counter the pejorative myth that spectacles are all about exoticism and novelty. Another, far more subtle source of theatrical pleasure can be found in fact that the ‘Eidophusikon’ also appears to have been a quiet homage to the landscape painter, Thomas Cole. As with the depictions of Leatherstocking, William Alexander Brown, the Erie Canal, and the Catskill Mountain House, an homage to Cole would have tapped into the pride that the spectators felt in the achievements of their fellow New Yorkers. Thomas Cole’s name is never voiced in the play, and unlike Dunlap’s more overt homage to James Fenimore Cooper, none of Cole’s works are unambiguously quoted in the script. Nevertheless, the circumstantial evidence pointing toward Thomas Cole as the ‘Eidophusikon’s muse is compelling and worthy of attention. [39] When A Trip to Niagara was produced in 1828, Thomas Cole was the artist of the moment. Prior to Cole’s emergence as the father of the Hudson River School, landscape was a minor art-form in America, existing wholly in the shadow of portraiture and historical painting. Cole’s emergence, however, sparked a craze of landscape painting that would dominate American painting for the next two generations. [40] Cole’s meteoric rise was launched in 1825 when three of his paintings were purchased by three prominent New York painters: John Trumbull, Asher Durand, and William Dunlap. [41] Dunlap took it upon himself to use his position of prominence in the artistic community to draw attention to the talented young Cole. In his history of early American art, Dunlap states, “I published in the journals of the day, an account of the young artist and his pictures; it was no puff, but an honest declaration of my opinion, and I believe it served merit by attracting attention to it.” [42] From 1825 onward, Dunlap and Cole interacted regularly. Both men were founding members of the New York Drawing Association, a group which met three times a week for drawing sessions, [43] and Dunlap and Cole were also part of J. F. Cooper’s weekly lunches (“The Bread and Cheese Club”) where writers and artists interacted more socially. [44] Given Dunlap’s close association with Cole, specific details of the ‘Eidophusikon’ take on additional meaning. The journey depicted by the moving-diorama, from New York City to Catskill Landing, is the precise journey that was made by Cole on his much-publicized first excursion to the Catskill Mountains in the summer of 1825, the journey that resulted directly in the three landscapes purchased by Trumbull, Durand, and Dunlap. This journey was a well-publicized part of the artist’s public image and of the culture of the Hudson River Valley more generally. In 1827 the owners of the steamship Albany, which plied the Hudson River route, even commissioned a painting from Cole entitled “View near the Falls of the Kauterskill [aka-Kaaterskill], in the Catskill Mountains.” This painting adorned the ship’s cabin, giving passengers an advanced view, interpreted through the eye of the famous artist, of the world that they were traversing. [45] Furthermore, the type of subject matter depicted in the ‘Eidophusikon’ was precisely the sort favored by Cole. Approaching and receding storms, in particular, are a common element in Cole’s paintings. Given Cole’s prominence, it seems almost inconceivable that Dunlap and the Bowery’s scenic painters would not have Cole in mind as they adopted his favored subjects and ‘plein-air’ study methods for this massive moving landscape. Advertisements for the production touted the fact that the scene painters worked from their own sketch-work, obtained in the field, and one wonders if the personal journeys of the scenic painters along the route of Cole’s first excursion to the Catskills might have been a form of conscious pilgrimage. [46] The fact that Cole’s name is never directly invoked is in keeping with Dunlap’s understated approach to the cultural homages in this play. Dunlap instead relied upon the audience’s cultural literacy to identify his allusions. That the ‘Eidophusikon’ was spectacular and was marketed to the public based on its size and grandeur is undeniable, but it might very well be the case that Dunlap’s production succeeded where others failed because of the quiet, understated ways in which spectacle was employed in this production. A Trip to Niagara is outstanding, less for the spectacular sights that it displayed before its audiences, than for the never-ending series of spectacular recognitions that it elicited from them. These are the precise qualities that are lost when the analyses of historical spectacles begins with a mythical assumption of their simplistic nature. Undeniably Sophisticated Audiences In an era when plays were rarely performed more than once a month, the management of the Bowery Theatre staged A Trip to Niagara an astonishing seventeen times in the first month following its premiere, often turning people away from its overflowing 3,500-seat auditorium . [47] The play and the moving-diorama that served as the most notable highlight “saved the season” for the Bowery, which was recovering from a catastrophic fire that same year. Ultimately, A Trip to Niagara became a flag-ship production for the Bowery Theatre, featuring it at major openings and holiday events throughout 1829. [48] There are two divergent conclusions that can be gleaned from the success of this production: either the production was a good one that was embraced by the Bowery’s appreciative spectators, or that that spectators who thronged to see this trifle were little more than simpletons who were “easily sated by inferior fare.” Unfortunately, the latter conclusion has been the dominant one; it flies in the face of the historical evidence, but it resonates with the larger myth of the supposed primitivism of the early American audience. Considerable evidence points to the idea that the Bowery audience of 1828 was probably a culturally sophisticated one. When it opened in 1826, the “New York Theatre”– it was renamed the Bowery after the fire in the summer of 1828 – was the largest theatre in New York City. The playhouse boasted over 3500 seats, had the largest stage in America and was backed by the well-heeled sons of President James Monroe, John Jacob Astor, and Alexander Hamilton. Far from being the haven for working-class audiences that it would later become under the management of Thomas Hamblin, the original Bowery was envisioned as a direct competitor to the Park Theatre, which had stood as the city’s elite playhouse for more than a generation. Even the often grumpy Fanny Trollope saw the Bowery as “infinitely superior” to its cross-town rival stating, “It is indeed as pretty a theatre as I ever entered. Perfect as to size and proportion, elegantly decorated, and the scenery and machinery equal to any in London.” [49] Dunlap even included the newly reconstructed Bowery as part of his cultural diorama: the theatre’s facade served as the final static image depicted in the background prior to the start of the moving diorama. The fact that A Trip to Niagara was such a tremendous success for the Bowery marks it as a prime example of the kind of fare that the Bowery’s audiences desired. Considering how much of the production consisted of subtle, unspoken references to elite culture from the period, this might not be such a surprise after all. Aside from the references to the work of Cooper, Matthews, and Cole previously discussed, the play also makes subtle references to the nation’s luxurious modern infrastructure in the form of its hotels, roads, ships, and the newly-opened Erie Canal. Dunlap frequently combined these references in startlingly complex ways. In one particularly interesting scene, which beautifully sums up the elegant complexity of Dunlap’s referential style, Leatherstocking and Amelia conduct a reasoned debate about the merits and pitfalls of progress while standing atop the Catskill escarpment, with the facade of the newly-constructed and highly luxurious Catskill Mountain House standing silently behind them. The two characters, one of Dunlap’s invention the other of Cooper’s, politely voice their divergent opinions in a civilized discussion, and then go their separate ways, as friends. The fact that the very spot, which had once served as the private terrace of the famous frontiersman, had now been converted into a bastion of refined luxury was an ironic turn that beautifully encapsulates Dunlap’s quiet celebration of American culture, an approach which his audiences clearly embraced. This is, after all, the same scene that the reviewer for the Dramatic Mirror lamented the absence of when it was cut from one of the performances. With A Trip to Niagara, Dunlap not only celebrated the literary achievements of friends like Cooper and Cole, but also the diversity of American attitudes toward the development of their own society, all within a series of stage pictures that was saturated with multiple cultural references. In making room for multiple, competing viewpoints to hold their own in the same stage space, Dunlap’s play defies the pervasive assumption that in the Nineteenth-Century, spectacle-driven plays and their audiences were as simplistic as they have often been portrayed by historians. It remains to be seen how many other successful productions, as well as the audiences that attended them, might be better understood if we continue uprooting the historical mythologies that we have inherited, and attempt to view the past with fewer preconceived notions of what our gaze will discover. Rather than dismissing audiences that embraced productions that we dislike at first blush, we should trust in their judgment and use their enthusiasm as an indication that there must be more to these productions than meets the eye. References [1] There are notable exceptions to this negative treatment including studies by Francis Hodge, Yankee Theatre: The Image of America on the Stage, 1825–1850 (Austin: University of Texas Press, 1964); Maura Jortner, “Playing ‘America’ on Nineteenth-Century Stages; or, Jonathan in England and Jonathan at Home” (PhD diss, University of Pittsburgh, 2005); and particularly Dorothy B Richardson’s extensive monograph on the play, Moving Diorama in Play, William Dunlap’s Comedy “A Trip to Niagara” (Youngstown, NY: Teneo Press, 2010). The current version of this article is a revised piece based on useful feedback I received from Richardson. [2] Robert H. Canary, William Dunlap (New York: Twayne Publishers, 1970), 71-73; Oral Sumner Coad, William Dunlap: A Study of his Life and Works and of his Place in Contemporary Culture (New York: Russell & Russell, 1962 [Reprint of 1917 edition from The Dunlap Society]), 177, 183; and Don Wilmeth and Christopher Bigsby, “Introduction,” in The Cambridge History of American Theatre, vol 1, eds. Don Wilmeth and Christopher Bigsby (New York: Cambridge University Press, 1998), 11. [3] William Dunlap, “A Trip to Niagara; or, Travellers in America,” in Dramas from the American Theatre: 1762-1909, ed. Richard Moody (Amherst, MA: The World Publishing Company, 1966), 186. [4] Ibid., 181. [5] Coad, William Dunlap, 177-178. Canary, William Dunlap, 73. [6] William Dunlap, A Trip to Niagara, 178. [7] The Glory of Columbia is, in fact, an adaptation of Andre , but with much the same kind of celebratory spectacle that is employed in A Trip to Niagara. [8] Richardson postulates several other reasons why Dunlap’s disclaimer should be taken with a grain of salt. Moving Diorama, 181-185. [9] Richardson’s book is unique on this point in that it discusses several of the characters as stock while simultaneously explicating their cultural resonances. Richardson, Moving Diorama , 124-128, 213-218, 245-249. The differences between her interpretations of these characters and my own are often quite divergent, despite the fact that we are both aware of the allusions embedded in these characters. [10] Richard H. Gassan, The Birth of American Tourism: New York, the Hudson Valley, and American Culture, 1790-1830 , (Amherst, MA, University of Massachusetts Press, 2008), 127. Bigsby & Wilmeth, “Introduction,” 11. Coad, William Dunlap , 177-178. Canary, William Dunlap, 73. [11] The two were so close that Dunlap dedicated his 1834 History of the American Theatre to Cooper. [12] Although Leatherstocking is also central to Cooper’s far more popular novel The Last of the Mohicans (1826), it is the older, more nostalgic version of this character that Dunlap chose to include in his play. [13] “The Bowery,” New York Dramatic Mirror, Dec. 13, 1828. [14] For a list of authors who fail to uncouple John Bull from Jonathan, see note 6. [15] William Dunlap, A Trip to Niagara, 183. [16] Ibid., 183. [17] Today, it might seem odd to look upon an actor such as William Chapman, who was born in England, and merely recruited to work for an American company as an “American” actor. But there is evidence to suggest that the American public, who were themselves frequently first and second generation emigrants, saw these actors as American. Upon her arrival in Philadelphia in 1796, the prominent English actress Anne Brunton Merry was immediately hailed as a great addition to “the American Drama.” Gresdna Ann Doty, The Career of Mrs. Anne Brunton Merry in the American Theatre (Baton Rouge, LA: Louisiana State University Press, 1971), 51. [18] Richardson similarly discusses the “continually close and fluent relationship with each other” that the characters of John Bull and Jonathan would have shared. Moving Diorama , 267. [19] Maura Jortner, “Playing ‘America’ on Nineteenth-Century Stages; or, Jonathan in England and Jonathan at Home” (PhD diss, University of Pittsburgh, 2005), 93-96, 108-111. [20] Jortner, Playing ‘America’…, 93-96, 108-111. Francis Hodge, Yankee Theatre: The Image of America on the Stage, 1825–1850 (Austin: University of Texas Press, 1964), 74-75, 103, 162-163. [21] Gary A. Richardson, “Plays and Playwrights: 1800-1865,” in The Cambridge History of American Theatre, vol 1, eds. Don Wilmeth and Christopher Bigsby (New York: Cambridge University Press, 1998), 289-290. Coad, William Dunlap, 177-178. Marvin McAllister, White People Do Not Know How to Behave at Entertainments Designed for Ladies and Gentlemen of Color: William Brown’s African and American Theatre (Chapel Hill, NC: University of North Carolina Press, 2002), 160. [22] Coad, William Dunlap, 23. Richardson, Moving Diorama, 241. [23] Dunlap, A Trip to Niagara, 181. [24] For more on the death of deference see Gordon S. Wood, The Radicalism of the American Revolution (New York: A. A. Knopf, 1992). [25] James Fenimore Cooper “The Pioneers, or the Sources of the Susquehanna; A Descriptive Tale,” in The Leatherstocking Tales, Vol. I (New York: The Library of America, 1985), 177. [26] The authoritative history of William Brown’s career is Marvin McAllister’s White People Do Not Know How to Behave at Entertainments Designed for Ladies and Gentlemen of Color: William Brown’s African and American Theatre (Chapel Hill, NC: University of North Carolina Press, 2002). [27] Canary, William Dunlap, 74. [28] McAllister, White People Do Not Know , 22. [29] It is interesting to note that McAllister appears critical of Dunlap’s character, though he mentions the play only in passing, and with some inaccuracy, which might indicate that the analysis of this character was not a central concern to his larger project on Brown. [30] “Mr. Dunlap’s Play of A Trip to Niagara,” New York Dramatic Mirror, Dec. 20, 1828. [31] “The Drama,” The Irish Shield , January 1829. [32] Richardson notes that stage-Irishmen appear several times in Dunlap’s previous works, and thus might have been a more stable element of his dramaturgical sensibility. Moving Diorama , 124-125. [33] Gassan, American Tourism, 127. Coad, William Dunlap, 107-108. George C. D. Odell, Annals of the New York Stage, Vol III (NY: AMS Press, 1928), 378. [34] Richardson argues that “the Bowery saw that a moving panorama or diorama was not restricted to a particular genre.” This assertion of the Bowery’s following of the Park Theatre’s lead is clearly less derisive, yet still postulates a causality that does not appear to be substantiated in reliable documentation from the period. Moving Diorama, 85. [35] Stephan Oettermann, The Panorama: History of a Mass Medium , (NY: Zone Books, 1997), 70-83, 323-324. [36] “London & Paris,” New York Mirror, 24 May 1828. The article from which these excerpts have been gleaned is actually much longer and humorously repeats “yet nobody goes to see it” again and again. [37] Oettermann, The Panorama, 74-83. [38] “Bowery Theatre,” New York Evening Post, 28 November 1828. For more on the ‘double-effect’ technique see Oettermann, The Panorama, 77-83. [39] Richardson also argues that, in addition to Cole, William Guy Wall, may have also served as a source of inspiration. Moving Diorama, 61-63. [40] For more on the emergence of Cole and the rise of the Hudson River School, see Barbara Babcock Millhouse, American Wilderness: The Story of the Hudson River School of Painting (Hensonville, NY: Black Dome Press, 2007), Gail S. Davidson, Landscape Icons, Tourism, and Land Development in the Northeast,” in ‘Frederick Church, Winslow Homer, and Thomas Moran: Tourism and the American Landscape (New York: Bulfinch Press, 2006), and Harold E. Dickson, Arts of the Young Republic: The Age of William Dunlap (Chapel Hill, NC: University of North Carolina Press, 1968). [41] The subject of the painting that Dunlap purchased, “Lake with Dead Trees,” was actually the lake that lay directly behind the Catskill Mountain House. VanZandt, Catskill Mountain House, 119-120. [42] William Dunlap, History of the Rise and Progress of the Arts of Design in the United States, Vol. 3 (New York: Benjamin Blom, 1965 [1834]), 140-150. [43] Coad, William Dunlap, 105. [44] Millhouse, American Wilderness , 17. [45] Davidson, Landscape Icons, 23. [46] “Bowery Theatre,” New York Evening Post, 28 November 1828. Odell, Annals, 407. [47] “Mr. Dunlap’s Play of A Trip to Niagara,” New York Dramatic Mirror, 20 December 1828. [48] Odell, Annals , 407. [49] Frances Trollope, Domestic Manners of the Americans (Mineola, NY: Dover Publications, 2003), 209. Footnotes About The Author(s) SAMUEL T. SHANKS is an independent scholar based out of Duluth, MN. Previously he was an Associate Professor of Theatre and Chair of the Division of General Education & Honors at Briar Cliff University in Sioux City, IA. Sam’s academic interests include early American theatre, Islamic theatre, cognitive studies, and the history of scenic design. Guest Editor: Jonathan Chambers Editorial Board: Co-Editors: Naomi J. Stubbs and James F. Wilson Advisory Editor: David Savran Founding Editors: Vera Mowry Roberts and Walter Meserve Editorial Staff: Managing Editor: Phoebe Rumsey Editorial Assistant: Fabian Escalona Advisory Board: Bill Demastes Amy E. Hughes Jorge Huerta Esther Kim Lee Kim Marra Beth Osborne Robert Vorlicky Maurya Wickstrom Stacy Wolf Esther Kim Lee Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue Introduction (JADT 27.2, 2015) The Best Actor for the Role, or the Mythos of Casting in American Popular Performance Visibly White: Realism and Race in Appropriate and Straight White Men Capable Hands: The Myth of American Independence in D.W. Gregory's The Good Daughter Rooting Out Historical Mythologies; William Dunlap’s A Trip to Niagara and its Sophisticated Nineteenth Century Audience. Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

Valerie Joyce Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 36 2 Visit Journal Homepage America Happened to Me: Immigration, Acculturation, and Crafting Empathy in Rags Valerie Joyce By Published on June 1, 2024 Download Article as PDF An immigrant mother arrives at the border with only her child and the possessions she can carry. Whether she chose to leave her homeland for a chance at a better life or she was forced to flee persecution and violence, she left behind her community and her culture. However, in her memory and her body, she carries her traditions as tangibly as the most precious belongings. This story could be ripped from the headlines in 2024 about a woman at the southern border of the United States or be a tale about an expectant mother disembarking at Plymouth with a band of religious separatists from the seventeenth century. Whatever the setting, these women all have a common acculturation experience once they arrive: America begins to shape them just as they begin to shape America. Upon contact with a new culture, immigrants begin to acculturate, choosing what traditions and behaviors to keep and what to discard. According to cross-cultural psychologists David Sam and John W. Berry, acculturation is an integration process that occurs in three distinct phases: “contact, reciprocal influence, and change.” (1) This often-painful assessment process lives in the body as much as in the possessions, language, and clothing each immigrant evaluates as they navigate between the need to protect their heritage and the pressure to assimilate. For American immigrants, acculturation often centers around adapting to an ideal of Anglo-conforming “Americanness” and, for millions of immigrants, this process began upon arrival at Ellis Island. In 1883, a group of Russian Jewish immigrants detained at Ellis Island inspired empathy in poet Emma Lazarus. Hoping to offer a more welcoming beginning at Ellis Island, she composed “The New Colossus” which reads: Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore. Send these, the homeless, tempest-tost to me, I lift my lamp beside the golden door! (2) Lazarus’s evocative sonnet harnesses the powerful symbolism of the towering Statue of Liberty that greeted millions of Eastern European Jewish immigrants approaching Ellis Island, signaling that they had reached the land of freedom. (3) These intertwined pieces of art have long inspired Americans to empathize with the fate of immigrants who arrive at its borders. Similarly, American musical theatre has taken up the project of developing empathy for the painful task of abandoning cultural traditions while forging an American identity. Musicals such as West Side Story (1958), Rags (1986), and Hamilton (2016) have interwoven story and song with evocative choreography to elevate the expression of the immigrant experience, creating a vocabulary of movement and a gestural language for the immigrant body. In her work, Choreographing Empathy , dance theorist Susan Leigh Foster asserts that empathy is a phenomenon that “connects humans to one another” and that choreography helps audiences connect to what a character is feeling so that they might better understand the character’s emotional pain. (4) In coalescing with the plot, music, and lyrics, choreography magnifies the immigrant character’s thoughts and desires, mapping their tension onto the actor’s body and creating a visible and visceral spectacle of acculturation. The original Broadway production of Rags , considered a flop due to its brief run of four official performances, provides an excellent illustration of musical theatre choreography—deployed here to tell an embodied story of acculturation—as a powerful tool to create empathy, motivating its audience to be more compassionate, engaged, and supportive of the American immigrant experience. Rags was created by Joseph Stein (book), Charles Strouse (score), and Stephen Schwartz (lyrics) as a follow-up to Stein’s smash hit Fiddler on the Roof . The action begins at Ellis Island in 1910 and follows Rebecca Hershkowitz, a mother who has followed her husband to America for a better, safer life for her son. Like most immigrant mothers’ experiences before and after hers, Rebecca’s transformation begins upon arrival, as she is challenged to find her way alone in a mysterious system of housing, employment, social relationships, and politics. Through a case study of the plot, score, and movement in the original production of Rags , this essay highlights how performers’ bodies create and build tension through a confrontation of music and movement styles that echoes their characters’ transition from Jewish immigrant to acculturated American. Jewish identity, as dance theorist Rebecca Rossen argues, is “a multilayered performance of repetition and invention” and “dance and the dancing body are particularly germane locations for providing theoretical insight into identity.” (5) This choreographed tension around the loss of these characters’ cultural traditions was impactful for me as a non-Jewish audience member as I watched the videorecording of the original production, and I argue that the detailed and accumulating embodiment of the painful immigration process in Rags crafted empathetic connections that have lasted long beyond my viewing experience. Despite the brevity of its initial run, the choreography of acculturation in this production illustrates the power of musical theatre to connect us to different cultures in ways that remain with us, shaping our understanding of and empathy for others as they wrestle with their own acculturative journey. Tradition(s): From Fiddler to Rags Jewish ethnicity involves traditions based on teachings of the Torah passed from generation to generation. In American popular culture, the musical Fiddler on the Roof (1964), with Stein’s libretto that centered on traditions at the heart of the Jewish culture, defined and even dictated broader cultural understandings of these traditions. Stein and his collaborators, Sheldon Harnick (lyrics), Jerry Bock (music), and Jerome Robbins (direction and choreography), cemented the musical theatre expression of three aspects of Jewish culture in the first moments of Fiddler : first, the role tradition plays in setting fundamental social expectations; second, the interpolation of traditional klezmer music into a Broadway sound; and third, an identifiably “Jewish” physicality in movement, gesture, and dance. Alissa Solomon asserts that a “special alchemy” among these aspects turned Fiddler into “folklore” and “a sacred repository of Jewish ‘authenticity.’” (6) A brief examination of Fiddler’s opening number, “Tradition,” delineates the Jewish cultural traditions still at play in Rags . “Tradition” establishes the conflict at the heart of Fiddler’s plot, setting up gender role expectations and society’s rules for marriage, appropriate dress, and business. Patriarchal milkman Tevye articulates the tension around these conflicts stating, “And how do we keep our balance? That I can tell you in one word. Tradition!....And because of our traditions, every one of us knows who he is and what God expects him to do.” (7) Throughout Fiddler , modernizing forces test these traditions in both Tevye’s home and the larger tightknit community. In Rags , Stein stages the pressures and pain of the “double bind” many immigrants face choosing between maintaining tradition or assimilation. (8) His plot illustrates the three formal phases of acculturation and how the characters’ values, attitudes, and behaviors change, resulting in four different outcomes identified by Berry and Sam: integration, assimilation, separation, and marginalization. These outcomes reflect the degree to which each has embraced or rejected their original and new culture and their overall sense of belonging. (9) The acculturation story in Rags invites audiences to make empathetic connections as the central characters experience contact and reciprocal influence in the first act and more intense reciprocal pressure that results in change and belonging in the second act. In crafting the Fiddler score, Bock relished the opportunity to explore his own cultural memories, claiming the musical about Russian Jewish shtetl life “opened up a flood of possibilities for me.” (10) The ersatz sonic landscape he established in “Tradition,” heavy with violins, clarinets, and klezmer rhythms, became the iconic musical theatre sound to evoke the Eastern European Jewish culture. Strouse had a similar connection to the material in Rags stating, “These were our grandmother’s journeys.” (11) His score echoes and builds upon Bock’s work in Fiddler , purposefully fusing two musical idioms that were popular in America at the turn of the twentieth century, klezmer and ragtime. Strouse also articulates the “Jewish” sonic identity in Rags through klezmer music, which had historical roots in Ashkenazi Jewish culture that migrated to America from areas throughout Eastern Europe but was considered “immigrant street music” by the 1900s. (12) He then utilized rags, the popular music of the era that was distinctly not imported from Europe, but rather originated in African American communities, to represent the “American” influences in the musical. The expressions of klezmer and ragtime music in Rags are theatrical realities, rather than literal expressions of the original forms of music, and are both filtered through Strouse’s subjectivity and orchestrated to offer the Broadway audience a cultural memory rather than documentary accuracy. Strouse places these forms in concert with and in contrast to one another to establish cultural and ethnic sonic traditions. Through this fusion that extends Bock’s work in Fiddler , Strouse creates and builds tension in a confrontation of musical styles that echoes the characters’ negotiation of the transition from immigrant to acculturated American. Finally, Jerome Robbins’ choreography in Fiddler on the Roof establishes the gestural language for each familial character group in “Tradition ” with communicative hand and arm movements that embody cultural traditions of Anatevka. Walter Zev Feldman asserts that gestures incorporating the hands and arms “formed a large part of the vocabulary of Jewish dance” and were a way that Jewish dancers expressed individuality and “sought connection to the divine.” (13) In the opening number Robbins also utilized the circle, a prominent feature of Jewish dance, to establish the central metaphorical movement pattern for the production which would wind and unwind as traditions were affirmed or destroyed. (14) In Rags , Strouse’s eclectic fusion of klezmer and ragtime syncopations and melodies also inspired an evocative clash of “Jewish” and “American” choreography. Through carefully arranged “Jewish” and “American” gestures and accumulating movement patterns, the actor’s bodies accrued culturally specific meanings and magnified the immigrant characters’ thoughts and desires regarding their traditions and their acculturation process. These careful arrangements and meaningful structures, however, cannot be attributed to a specific collaborator on Rags , as the original production suffered from a lack of consistent directorial vision, cycling through several directors and even opening for previews in Boston without a director listed. (15) Compounding this frantic shifting, producers brought in Broadway veteran Ron Field to replace choreographer Kenneth Rinker three weeks before opening in New York. Since the choreography and movement cannot be assigned to either Field or Rinker, I must focus my analysis on the choreography of acculturation in the musical, including the vocabulary of movement they created, as well as the character work of the individual actors, that established a gestural language for the Jewish immigrant body. As Foster asserts, this immigrant body invites an empathetic response from its audience through a choreographed “system of codes and conventions,” that are expressed in “physical images” that convey meaning through the arrangement of parts of the body. (16) Utilizing Foster’s theories to analyze the choreographic coding of empathy in Rags, I examine three expressive areas of the performer’s body—the hands and arms, the feet and legwork, and the position or shape of the torso—to illustrate how the immigrant body is developed and articulated throughout the musical. This study also expands Foster’s theories on the way dance “summons its viewers into an empathic relationship” by an inclusive evaluation of choreographed, gestural, and natural character movement utilizing these categories: body stances (open or closed), bodily shapes (erect or curved), timing of movements (slow or quick, continuous or abrupt), qualities of motion (restrained, sustained, or bursting), and relation to dimensional space (center, upstage, downstage). (17) By applying Foster’s analytical structure to immigrant identities and expanding the field of consideration to the actor’s characterization and movement, I argue that the compelling contrasts in stylized movement, in concert with the varied flavors of the musical score, build tension and define the Jewish characters’ immigrant identities in the choreography of acculturation through various stages of their struggles with tradition and change. Jewish cultural traditions, like the ones set out in Fiddler’s “Tradition,” have proven instructive in the theatre, as enacting the painful process of melting away these defining practices while acculturating has created dramatic impact in plays from Israel Zangwill’s The Melting Pot (1908) to Paula Vogel’s Indecent (2015). Rags joined this lineage in the 1980s, as American popular culture reclaimed a narrative of American multiculturalism in a wave of nostalgia for the early twentieth century. Theatre theorist Henry Bial argues that Broadway began to see a phenomenon of playwrights focused on a “desire to reconstruct a lost or forgotten Jewish culture” that had been “denied them by their parents’ desire to assimilate.” (18) He argues that this “desire to remember” produced work that offered audiences “key elements of acting Jewish” and distinguishes more modern work “from earlier ‘Jewish revivals’ such as Fiddler on the Roof .” (19) Stein crafted Rags in this cultural moment to explore how core Jewish traditions adapted once they met the American melting pot, purposefully connecting within the musical’s title the rags of the syncopated musical style with the physical rags the immigrants wear. And, although the constant changes spelled disaster for the production, what emerges in the archival performance footage from 1986 is a coherent and complex synthesis of artistically embodied immigrant characters who dance with joy and pathos to Strouse’s score. Rags encourages empathy in its audience by illustrating the turmoil immigrants experience while acculturating, creating opportunities for viewers to be moved to be more compassionate to, engaged in, and supportive of the broader American immigrant experience. Contact with a Brand New World: Acculturation Begins Rags ’s creators begin crafting an empathetic response by artistically constructing the contact stage of the acculturation process, starting on Ellis Island where the Eastern European Jewish immigrants and Americans first make contact and then illustrating how the initial interactions during this phase can result in acculturative stress. (20) The central characters’ choreographic coding falls on a spectrum pinned by two starkly different embodiments, as both the Jewish immigrant and the American bodies are established in the opening number “I Remember/Greenhorns.” (21) These contrasting songs splice together two conflicting musical styles, and the physical staging of this sequence emphasizes the characters’ chaotic initial moments of transition from Immigrant to American. In “I Remember,” Strouse’s music begins with the lush brass sounds of classical Americana which then turn harmonic, evoking a Eastern European mood as a “Homesick Immigrant” sings, “Sometimes we don’t love things/ Till we tell them goodbye/ Oh, my homeland, my homeland/ Goodbye.” (22) Aurally and lyrically, Rags establishes its focus on the internal emotions of more than two million Jewish immigrants from Eastern Europe who arrived between 1880 and 1924, as the immigrants experience the confusion and homesickness that is typical of this stage of acculturation. The Jewish Immigrant physicality becomes discernable as they shuffle to disembark, clothed in ragged overcoats and carrying packages. (23) Although each character holds something different, a belonging, luggage, or a child, their body is the main vessel of what they carry with them – their history, relationships, religion, memories, and sorrow. They huddle together, establishing the core coding for the Immigrant body in Rags . This corporeal expression is characterized in Foster’s terms by a closed stance with torso collapsed, legs together, and arms bent to chest in a clutching motion. Their huddled shape is curved, with their shoulders thrust forward, functioning in the mode of “protecting” their belongings as well as their physical center. Even as the music and lyrics recall their beloved homeland, the still, strained quality of their bodies express their exhausting ordeal, and their huddling conveys their communal instinct to protect their children, their possessions, and their traditions. Strouse’s sorrowful tune disrupts the scene with the catchy ragtime music of “Greenhorns,” which features clarinets, trumpets, and percussion in a polyrhythmic melody over a metrically regular accompaniment figure. Two Anglo-looking “Cynical Americans” in white suits, white shoes, and boater hats appear in spotlight. The men dance in a powerful spatial position at center, downstage of the mass of immigrants, hungrily observing, “Another load of greenhorns/ Fresh off the boat/ Another wave of refugees/ To fill the mills and factories/ A little grist/ For the capital system” (1-1-10). The men in white stand in stark contrast to the shadowy mass of bewildered immigrants in dark rags shuffling in line behind them. These commanding men establish the active “American” physicality for the production, characterized by an open stance with their loose torso, arms, and legs. Their shape is erect with shoulders back and head up, evoking a sustained quality of ease in their movements that captures the essence of freedom they embody. The Americans’ movement timing is quick and continuous as they execute a simple combination of grapevine steps in unison while shaking their boaters, a playful style that evokes the most notable Yankee Doodle song-and-dance man of the period, George M. Cohan. Their heels jauntily scuff as they walk downstage, with small kicks and a wide lean, opening their arms and torsos to the huddled “Greenhorns” who are desperate for jobs. Filled with a sense of belonging, the Cynical American’s relaxed attitude and loose physicality indicates full assimilation into the culture. As the Immigrants join their last lyric, “We’ll keep America green!” (1-1-10), the men stand together and swing their left arms open wide on “America,” as if opening Emma Lazarus’ mythical Golden Door for this latest flood of immigrants. As “Greenhorns” ends, Rebecca Hershkowitz, played in the original production by opera diva Teresa Stratas, emerges from the huddled mass with her ten-year-old son David, played by Josh Blake. Stratas was malleable as the beleaguered yet indestructible Rebecca at the center of the musical. At five foot tall with a “birdlike physique,” she effectively performed frailty, but her powerful voice established her commanding presence and tremendous gravitas on stage. (24) As Rebecca, Stratas’s first physical choices are emblematic of the “typical” immigrant: curved, collapsed, and shielding David. She experiences a specific crisis in the first stage of acculturation, looking expectantly for her husband, Nathan, who arrived in America six years ago. Rebecca is detained when Nathan does not appear, but an older passenger, Avram Cohen, accepts responsibility for her and her son. Avram, his daughter Bella, and Bella’s would-be fiancé Ben round out the core group of immigrants in Rags and offer audiences alternative versions along the spectrum of the Jewish immigrant physicality to follow through their individual acculturation processes. Dick Latessa plays Avram, the dignified and humble religious scholar, and chooses a closed stance and erect shape with his hands clasped in front of him, only opening his torso when he praises God. Avram is the intellectual community elder who vigilantly protects the traditional values and practices that define their Jewish faith, including rules for aspects of conduct in daily life, all with the goal of embodying in “everyday conduct the consequences of the revelation of the Torah.” (25) Latessa’s embodiment establishes Avram as the cultural cornerstone that each character trips over as they rush into choosing their American life. In direct contrast to Avram, Bella is hopeful and in love with Ben Levitowitz, the brash, young, self-starter played by Lonny Price. Bella and Ben embody the youthful Jewish immigrant who is ready to embrace all America has to offer, even if that means abandoning Old World traditions. With his suit open, no hat, and no beard, Ben is “assertive and romantic,” and Price’s stance is wide open as he bursts onto Ellis Island with his arms extended in forward momentum. (26) Judy Kuhn’s stance as Bella is tentatively open as she flits about, trying to contain her excitement. Avram informs his daughter, “He’s not for you…He’s cut from cheap cloth. Besides, a Jewish boy without a hat…Ah well, with God’s help, we’ll never see him again.” Undaunted, Ben promises Bella, “I will find you in America!” before dashing off into his future (1-1-10). The Jewish immigrants in Rags move swiftly through the confusion of the contact stage, exploring their new culture. Setting out for the Cohen family’s tenement on the Lower East Side, they excitedly sing “Brand New World.” However, during this phase, immigrants (in the musical and in life) also experience sensations of difference, including in dress, ideas, language, values, food, and clothing. According to Sam, the contact stage can transition to Acculturative Stress (sometimes likened to Culture Shock) which can result in disorientation and anxiety. (26) Finally alone after settling David in their cramped room, Rebecca takes a moment while her new reality sets in. Although Stratas’s diminutive figure is almost hidden as she crouches behind her suitcase, she projects Rebecca’s intense fear. She protectively curves herself over Blake’s sleeping body, singing, “Shasha, Shasha, Duvedel…We’ll find papa, and we’ll be/ Safe again at last, love…/ Like the Old World,” a lullaby that is klezmer encoded with violins and clarinets in thirds (1-2-12). In the first of many musical confrontations that will open Rebecca’s body and mind as she transforms into an American, Strouse interrupts her solitude with a stock ragtime figure wafting up from the street featuring a trilling synthesized sound like a carnival ride over which a piccolo and tuba continue the melody of “Brand New World.” Transfixed, she sings, “What’s that music/ Playing down there in the street?...So many noises, colors/ Mixed up and swirled/ Into a brand new world here” (1-2-12). However, David awakens, and the music returns her mind to her Old-World lullaby. Before Rebecca can quiet David, Strouse’s contrasting music cuts through again. Together, they absorb the sights and sounds of their new world from the tenement fire escape as the ragtime music begins to affect their immigrant physicalities. Here, Stratas and Blake play at “trying on” the American body with different stances, shapes, and qualities of movement. They slouch forward and lean on the railing, their bodies relaxed for the first time. David, who has little to protect and fewer traditions to preserve, blossoms into another youthful immigrant ready to embrace America with an open torso and outstretched arms. Rebecca, realizing that the encroaching outside world will change her son, is torn between restraining David or allowing him to experience the city. Stratas conveys Rebecca’s choice to embrace their future as she stands behind Blake and mimics the gesture of the Golden Door the Cynical Americans made, opening the “New World” to David. As they sing in counterpoint, David grows more entranced and Rebecca more fearful of losing their connection to their traditions. In their final pose, Stratas’s physicality evokes her emotional turmoil as she opens one arm as if receptive to this new world, but holds David close with the other arm, huddling protectively as the song ends. The early portion of the acculturation process typically concludes with a difficult period as immigrants become frustrated with the choices they must make between their old and new cultures. At times, their experience can be humiliating, leading to depression and despair as they are forced toward change. In the original production of Rags , Rebecca reaches this breaking point after days of searching for her husband Nathan, becoming more and more vulnerable and realizing she will have to fend for her son alone. Recalling their harrowing escape from the violent pogroms and how David had been physically hurt, Rebecca is terrified. Stratas heightens the magnitude of this moment by falling to the floor, creating a striking contrast with her crumpled body on a bare stage. As Stratas begins singing the musical theatre anthem “Children of the Wind,” she is an extreme version of the huddled immigrant body almost prostrate on all fours. Foster notes that this pose “evokes a more primeval or earthly existence.” (27) From this emotionally bereft spatial and physical position, Rebecca pulls herself up and embraces becoming an American. Stratas moves forward and rises with growing passion, motion that Foster interprets as indicating “progress and increasing significance.” (28) Her arms remain clutched to her chest until she sings, “Bring us to the shore/ No more/ Children of the wind” (1-3-16). Stratas finishes the operatic crescendo on “wind” fully erect, with her torso and legs flung open and her arms extended. Her palms face forward to the audience, as though Rebecca is not pleading or begging, but rather connecting to and drawing strength from a larger entity that fuels her transformation in this new world. Stratas’s final gesture makes the overall arc of the movement in “Children of the Wind” at once as simple and as complex as Rebecca’s acculturation journey in America. With “Children of the Wind,” Rags’ s creators conclude the contact phase of Rebecca’s journey with choreographic coding that blends the Jewish Immigrant body with the American body in a thrilling song, tailored to highlight Stratas’s operatic talents. The plot, music, and movement coalesce in this moment, placing Rebecca in a position to move on without Nathan and embrace what America has to offer. This choreography of acculturation formulates, in Foster’s terms, “an appeal to viewers to be apprehended and felt, encouraging them to participate collectively in discovering the communal basis of their experience,” summoning the audience into an empathetic connection with the immigrant experience. (29) Reciprocal Influence: Old World, New World, Strange Harmonies Once the characters have established their physicalized starting points, Rags builds on this emotional and artistic foundation to develop empathy as the Jewish immigrant characters move into the reciprocal influence stage of acculturation, where “both cultural groups affect the other’s cultural patterns” economically, domestically, and socially. (30) During this phase, the choreographic coding of the Jewish immigrant body is in constant tension with the American body as the immigrants engage in the decision-making process of adapting while also maintaining connection to the integral parts of their heritage. Throughout this section, Strouse places klezmer and ragtime music in increasingly closer proximity, sometimes in true contrast and counterpoint, and the audience learns how the immigrants develop a sense of belonging by coping at work, exploring romance, and surviving violence. As time passes, Rebecca and David find employment and adjust to their new community. The song “Penny a Tune” illustrates this transition as Rebecca stitches in a dress factory, David and Avram sell pots from a pushcart, Ben makes cigars in a warehouse, and Bella sews at home. The entire neighborhood sings, “Where folks are poor/ That’s where music is rich/…At only a penny a tune,” as three klezmer street musicians accompany the upbeat rhythm of their work (1-3-17). The musicians’ appearance on stage is significant, as the klezmer sound and rhythm ground the Jewish characters in their ethnic traditions, even as their world expands. (31) David acclimates swiftly, and the klezmer band shifts to a swinging ragtime rhythm and instrumentation as he sings out his peddler’s spiel. Blake’s new embodiment mimics the movements of the Cynical Americans, conveying that David has embraced his role and now moves at a ragtime tempo. This shift is highlighted by his pairing with Avram, who retains his closed, erect, and protective physicality. As David slips away from their reserved culture, Avram’s dismay is amplified as the klezmer band’s syncopated ragtime rhythms crescendo and now incorporate the klezmer sounds as well. The neighborhood sings, “Old world, new world, jumbled up in strange harmonies” in an overwhelming cacophony (1-3-27). Although a klezmer band is playing, the Jewish characters either stand still or gently step touch to the ragtime rhythm. Once again, Strouse has placed the musical styles next to one another, but the neighbors’ reticence to dance to these familiar sounds paints a vivid picture of their ongoing process of deciding to keep or abandon their traditions. The band underscores this cultural conflict as it returns to the raucous klezmer rhythm and melody, presenting the first opportunity for the Rags choreography to teach the audience about joyful Jewish expressiveness through additions to the movement vocabulary. In response to the music, the crowd separates by gender, and the Jewish neighbors dance with an open stance, heads high, and arms up. Their quick synchronized steps and claps are a part of the folkdance traditions that remain in their memories and bodies. Some neighbors execute more intricate steps that Feldman notes are embellishments or variations on the conventional Jewish dance canon, linking arms and circling one another with open torsos and outside arms extended. In this circle dance, similar to a traditional hora , Feldman notes that “upper body movement was deemed essential for the cohesion and internal communication of the group.” (32) This celebratory group dancing connects the spirit and the corporeality of these immigrants with the communal joy of the Old World’s customs, while highlighting how much has been forgotten or already lost as they disperse from their tight-knit community and focus on work each day. The immigrants also experience the reciprocal influence of acculturation as romance blossoms. Rebecca develops confidence as an independent American woman while at the dressmaking factory. She meets union-organizer Saul there, who introduces her to the Yiddish Theatre and radical activist Emma Goldman. One evening, Rebecca loses her inhibitions and allows Saul to kiss her. Afterwards, she sings “Blame it on the Summer Night,” during which Stratas’s embodiment of Rebecca changes, in stance, shape, tempo, and quality of movement. Stratas’s relaxed and open body conveys that Rebecca is awash in conflicting emotions that, for the first time, do not directly relate to her very survival. A klezmer musician accompanies Rebecca with a bluesy clarinet, as Stratas’s swaying hips betray Rebecca’s burgeoning sexual freedom. She spends most of the number leaning back on a low wall, with an open torso, closed eyes, and her head thrown back. Stratas’s gestures are particularly expressive, with her hands on her throat and solar plexus, enjoying Rebecca’s inner tumult. Rebecca claims, “I’m not to blame/ It’s just the shameless summer night” (1-5-40). Stratas then dances and skips around the empty stage, flinging her arms overhead and swaying to the music. In this moment of acculturation, the music, lyrics, and movement intersect to support Rebecca’s rejection of traditional Jewish cultural expectations of propriety and her defiant denial of blame for her actions. Only in the last moments, as Stratas slides from riffing in the blues idiom to an operatic trill, does the musician return to an authentic klezmer riff as he fades into the background. The choreography of Rebecca’s developing embodiment of an independent American woman invites the audience to empathize with her as she embraces what now may be possible. Meanwhile, in another budding romance, Ben visits Bella at the apartment and sweeps her up to dance an Irish waltz. She is shocked and delighted, as traditional Jewish communities forbade men and women from dancing together and maintaining “close physical contact.” (33) With no dancing experience between their characters, Price and Kuhn hold hands while running in circles until they are interrupted by an astonished Avram who condemns this radical behavior. Avram accuses Ben of turning “his back on his people” to embrace America, and Bella flees the stifling apartment (1-6-48). Choking on the polluted air outside the tenement, Bella sings the song “Rags” while arguing with her father about their future. During the narrative portion of the song, Strouse’s music blends klezmer instrumentation, mainly clarinets and violins, with ragtime piccolo, brass, and percussion in a rhythm that bursts forth as Bella laments her lost sense of belonging and her frustration with being outside of the acculturation process she sees around her. Strouse’s music underscores the conflict she faces while living between two cultures but having access to neither. Once Bella escapes uptown to an affluent neighborhood, the music changes to evoke the dreamlike state of an early Hollywood dance film. Couples in stark white suits and gowns surround her while dancing a balletic social dance called the Maxixe to an up-tempo ragtime rhythm that is reminiscent of Vernon and Irene Castle’s dance in the 1915 film The Whirl of Life . Carol Téten describes the beginning of ragtime dancing as a wild expression of the New World’s freedom danced by both acculturating immigrants and the American elite. For both demographics, this new style reacted “against inhibited and restricted movements” and rejected “an antiquated lifestyle.” (34) This synchronized dancing is the first sustained choreography in Rags and serves to highlight Bella’s drastic marginalization from American culture. The Castles, who were prominent dance instructors of the period, invented rules to refine ragtime dancing that “bridled the energy and enthusiasm fostered by the up-tempo music.” (35) The Maxixe in Rags follows the Castle’s technical and social standards which forbade (among other things) wiggling the shoulders, shaking the hips, and twisting, flouncing, or pumping parts of the body. They admonished their students to glide rather than hop and to “avoid low fantastic and acrobatic dips.” (36) These parameters, though somewhat restrictive, channeled potentially wild movements into an elegant and stylish dance. In Bella’s fantasy, the dancers display the animated and erect torso of the ragtime style, and their heads and arms turn together as they change directions in sustained motion across the floor. Danielle Robinson notes that ragtime dancing fascinated young immigrant women like Bella for several reasons. First, the style “offered them access to a particular kind of Americanness…[through which] they affiliated themselves with whiteness…and obfuscated their connections with the foreignness that other Americans projected onto them.” (37) Second, ragtime dancing appealed because it “radically differed from Jewish folk dancing both in terms of social context and movement vocabulary.” Without friends and relatives watching, Robinson notes, the dancers could explore the “unparalleled expressions of sexual desire and pleasure [that] were made possible by the physical intimacy between dancing partners.” (38) Tellingly, Bella’s fantasy embraced the intimate and sustained means of communication between two free adults while rejecting traditional multi-generational, sexually segregated ethnic street celebrations like “Penny a Tune.” Her dream fades as Bella spits out, “I’m the same as you/ but it isn’t true/ I’m just one more Jew/ in her rags!” (1-6-53). The contrasts within the staging of this sequence, from the fantastical white elegance against Bella in her rags to the highly stylized Maxixe whirling around her emphasized the disparity between Bella’s American Dream and her reality in class-conscious American society. These dramatic choreographic contrasts compel the audience to connect with Bella’s pain through, as Foster asserts, a “fundamental physical connection between dancer and viewer.” The choreography has constructed and cultivated “a specific physicality whose kinesthetic experience guides our perception of and connection to what another is feeling,” increasing the likelihood of creating empathy for Bella’s troubled acculturation experience thus far. (39) Finally, Rebecca’s husband Nathan surfaces at the East Side Democratic Club as an assimilated American with political ambitions who is, as John Bush Jones notes, “vigorously denying his Jewish heritage.” (40) As Nathan, Larry Kert leans back on a bar stool with an open stance, smiling and drinking beer in a three-piece suit and boater hat, the very embodiment of a Cynical American. With his Tammany Hall-style cronies, he sings, “What’s Wrong with That?” which filters ragtime through the Vaudevillian idiom. These cronies, including “Big Tim” Sullivan, are not fooled by Nathan’s American camouflage and encourage him to convince recent immigrants of his “persuasion” to register as Democrats (1-7-57). Nathan arrives in the Lower East Side as Rebecca huddles over David who has been injured in a street fight. Having returned to her original immigrant physicalization, Stratas reinterprets her lullaby to comfort David. Surprised to find them, Kert lifts them both, clutching them to his chest and revealing his own vulnerable, closed, and curved immigrant body. But, even as Nathan reconnects with his Jewish immigrant physicality, Rebecca asks him in disgust, “Where were you?” (1-8-63). The cataclysmic end to the act makes clear to Rebecca the dangers of assimilation into American culture and her role in resisting this process. Rags ’s creators detailed the characters’ experiences during the reciprocal influence phase of acculturation, illustrating how American society created pressure to assimilate and offered opportunity to grow in their work, romantic lives, and social connections, to further encourage an empathetic response in viewers. Throughout this stage, Rebecca’s values, behaviors, and identity were malleable, but she faced an instructive crisis when David, who had begun to assimilate, was attacked. As she returned to her huddled immigrant body and the Eastern European sounds of the lullaby, Strouse conveys her strong connections to cultural memory, and Stratas’s body expresses her core objective – protecting her child. By the end of the act, through the choreography of acculturation, Rags’ s creators deliver Rebecca and her fellow Jewish immigrants to the brink of change, where they must decide how America will shape them and how they will shape America. Changing into Americans: Belonging and Legacy The final movement of Rags summons the audience to an empathetic response to the immigrant characters during the last stage of acculturation, as they change into integrated, assimilated, separated, or marginalized Americans. Throughout this phase, the conflicting musical styles and physical expressions of identity continue to clash until several climactic events finalize their full transition from Immigrants to Americans. At this point, the central characters’ choreographic coding transforms into a stabilized interpretation of their adapted American body. Markers of change are apparent as the second act of Rags opens at a rooftop Fourth of July party, with exuberant ethnic dancing set to Strouse’s wild klezmer music that is punctuated by ragtime music when patriotic fireworks burst. Nathan has dropped Hershkowitz and now introduces himself as “Nat Harris,” an identity that horrifies Rebecca. She recoils at trying on this American name for herself, but he equates this exciting improvement with “getting new clothes” (2-1-66). Nathan, in his bid to be Ward Leader for the East Side Democratic Club, works the tenement crowd with an open, erect, and expressive American body shouting, “Nice to see ya” and shaking hands (2-1-64). To emphasize his full assimilation, Nathan sings “Yankee Boy,” playing on the popular 1904 George M. Cohan Broadway musical Little Johnny Jones . Kert’s performance of “Yankee Boy” becomes a condensed enactment of Nathan’s transition from immigrant to American, with his body as the site of contestation. He begins by imitating Latessa’s reserved Avram physicality with a closed stance, his arms stuck tight to his sides and legs together. Kert shrugs his shoulders and brings his arm up along his torso and twists his wrist in two slight circles to complete the parody of a devout Jewish scholar. To underscore Nathan’s distance from this embodiment, Kert’s movements are broadly comic, disjointed, and abrupt. He then adapts the Cynical Americans’ choreography from “Greenhorns,” and David, the remaining potential legacy of Old-World traditions, enthusiastically joins the dance on “I’m gonna be/ A Yankee boy” (2-1-67). The Jewish neighbors tentatively march in place with their arms close at their sides, observing tradition. However, when Nathan and David sing “America the Beautiful,” the neighbors parade down to the street as newly minted Democrats. To accomplish his goal of living “Uptown” like “real Americans,” Nathan convinces Rebecca that he needs money to buy finer clothing for the Democratic Club on election night. Rebecca hands over her entire savings, and Kert greedily hordes the money as he leaves her. Although she reaches after him, her physicality is not curved or closed. She is already solidifying her American stance and stands erect with the contrasting swell of the klezmer strings and wind instruments betraying the pain this choice causes her, as she reprises the Homesick Immigrant’s tune, “Sometimes we don’t love things/ Till we tell them goodbye…” (2-2-70). With acceptance that her old life is gone, Rebecca prepares for the final transition in her acculturation journey. The East Side Democratic Party Rally is the culminating moment in the confrontation of music and dance styles in Rags. During this scene, Rebecca encounters more immigrants like Nathan who have abandoned, forgotten, or hidden their immigrant personas and assimilated as Americans. The intense pressure for Rebecca to assimilate produces a choreographic struggle at the rally that communicates the deeply rooted physical and emotional struggle immigrants experience as they choose what to keep and what to leave as they acculturate and find a sense of belonging. First, Rebecca is tested on how she is adapting to American norms and values as “Big Tim” Sullivan, who has assimilated enough to become the Democratic Party Boss, addresses Rebecca as “Mrs. Harris” and encourages her to dance with one of his men. Her partner pulls her close, and Rebecca becomes a reluctant enactor of Bella’s earlier ragtime dance fantasy. Stratas’s syncopated imitation of her partner’s Fox Trot is more suited to an ethnic dance, and she receives a scandalous slap on the upper thigh as a reprimand. The precisely choreographed formal dancing mimics Bella’s dream, with couples sailing about the room. However, Rebecca breaks off from her partner, and Stratas weaves through the crowd like the leader of a circle dance might, displaying quick footwork, open arms, clapping, and turning, the markers of Jewish ethnic group dancing seen earlier in “Penny a Tune.” Feldman describes a leader creating “snake formations” breaking the circle “into a line moving in a single direction.” (41) To curb Rebecca’s act of resistance, her partner drags her back into line and overpowers her by throwing her back in a dip to finish the number. As the dancers turn upstage to applaud the band, a spotlight isolates Rebecca who faces downstage, isolating her from the assimilated crowd. Stratas holds her arms above her head, clapping with a strongly opposing rhythm. She dances alone to klezmer music, with an open stance and strong angular arms raised in a display of power. Then, as she bows her head, her hands flutter down in the shape of an hourglass. This gesture is the only movement in Rags where an actor performs what Feldman describes as an artistic “communicative” gesture with the hands and arms. (42) By embracing her Jewish ethnic identity through movement, Rebecca reconnects with her past through the cultural and religious traditions she is expected to abandon. As Rebecca’s confidence in choosing her heritage over assimilation grows, Stratas moves center stage, lifts her skirts, and begins to incorporate her entire body into a traditional Eastern European Jewish dance. With her feet together, Stratas moves toe/heel/toe/heel from side-to-side, stomps, circles herself and draws in her dancing partner for coordinated deep knee bends that evoke Ukrainian Hopak dancing. Rebecca is so transported by her corporeal connection to her cultural traditions that it galvanizes the latent immigrant body in the other dancers who divide by gender, replicating the traditional format of the ethnic celebration in “Penny a Tune.” With Nathan and “Big Tim” Sullivan watching from the bandstand, the male dancers move to the klezmer music. Their bodies recall the traditional movements as they do athletic deep knee bends with their hands on their waists and then spring up to their heels with their arms extended, palms flat to ceiling. They perform high jumps with two feet flung behind their body, as one hand touches the soles of their feet and one arm is raised above their heads. Their expert choreography is technical, sustained, and up-tempo. By shrugging off their American identities, these former immigrants reconnect to their cultural roots. However, the struggle continues as the music slides into ragtime rhythms, and the men shift to the “Chicken Scratch,” a ragtime animal walk, that alternates high steps and low kicks with their arms creating angular “wings.” (43) The women then take their turn as the klezmer music returns, building on the men’s ethnic dance style. The groups continue to alternate with the clashing music and dance styles, moving back to their original partners and dancing in unison to ragtime music. The dancers turn to center, forming a large circle holding hands with arms raised, evoking the traditional hora dance. The group circles, kicking their legs high and rocking their bodies front to back, then return to the formal partner dance position. The chaos of switching between dance styles and the cacophony of clashing music not only physically and aurally expresses the pressure these immigrants feel to adapt to American norms and values, but it also engages the audience energetically in the culmination of the choreography of acculturation. The conflict within the dance creates the greatest tension in Rebecca’s acculturation process, forcing an integrated rather than assimilated resolution to her journey . Stratas finishes the jubilant dance at center lifted by her partner with her arms raised in a strong “V” position. This physical image recalls her earlier pose at the end of “Children of the Wind,” blending a refusal to abandon her cultural beliefs and an openness to embrace being an American. Visually connecting these two dramatic moments, one her breaking point and one her triumph, is the production’s most effective climax for crafting empathy through movement. As they finish, Sullivan shouts, “She’s full of vinegar!” recognizing that Rebecca will be an asset who can touch the very heart of the community and bring people together (2-5-86). To Nat’s delight, he is announced as the new Ward Leader. However, this joy is undercut by the news that Bella has died in a factory fire, invoking the infamous 1911 Triangle Shirtwaist fire that took the lives of one hundred forty-six mostly young, Jewish immigrant girls. This tragedy brings Rebecca to her lowest point since “Children of the Wind” and tests her sense of belonging as an American. To mourn Bella, the creative team chose to incorporate the Mourner’s Kaddish into the musical. The producers were concerned that audiences might find this interpolation offensive, but Stein, Strouse, and Schwartz insisted that the realist aspect was “essential” to the emotional impact of the scene. (44) They crafted “a semi-operatic duel between male and female mourners,” with Schwartz setting transliterated lyrics to Strouse’s music that reinterpreted the traditional melody of the Kaddish. (45) During the scene, Rebecca, David, and Avram cling together but never revert to the closed off physicality of the opening scenes of the musical, affirming that even this sorrow cannot crush their burgeoning American spirit. Rags’ s creators crafted the musical’s original dramatic climax to summon the audience’s empathy for the immigrant characters acculturation struggle. The most marginalized character, Bella, suffers a tragic end, resulting in Ben’s continued assimilation and Avram’s deepening separation from American culture. After Bella’s funeral, Rebecca quits her factory job, joining the Union organizers. She leads with a strong American stature but also loses Nathan. Confounded by her transformation, Nathan asks, “What happened to you?” Her simple reply, “America. I guess America happened to me,” belies the cataclysmic struggle she has experienced (2-7-97). She ascends the Union platform, surrounded by a tableau of American bodies with open torsos and arms extended in unity and power, and reclaims herself as “Rebecca Hershkowitz.” This final sustained, open, and erect gesture expresses the balance she now feels as an integrated Jewish immigrant who will not abandon her cultural heritage but embraces her new identity. *** In 1985, Stein wrote, “ Rags is a story of one woman forced to flee with her son to America and a safe life. She doesn’t find it. Instead, she finds the pleasure-pain of involvement and the price we often pay in caring for others. These others pry open doors within us that allow us to recognize what we are and mold ourselves into something new and wonderful.” (46) Rags ’s creators purposefully crafted empathy by coalescing the plot, score, and movement, recognizing that empathy for immigrants is important, both as a social ideal and for personal growth. Through a screen decades later, the embodied empathy of the choreography of acculturation was still affective, and their ideals have sustained multiple revisions and revivals of the musical for almost forty years. Losing cultural traditions while becoming American is painful and, as sociologist Kris Kissman notes, developing empathy for this process increases the likelihood of building positive relationships with our students, co-workers, and clients who have experienced immigration. This work may include recognizing difficult immigrant experiences, respecting language preferences, or patiently accepting how much time the acculturation process takes. (47) However, developing the empathetic response grows increasingly difficult in a deeply divided and ultra-mediated America. The arts, and specifically musical theatre through its combination of visual, aural, and visceral impact, can craft powerful work by staging the embodied stories of others that invites and provokes audiences to make empathetic connections that remain long after the performance ends. This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license. References David L. Sam, “Acculturation: Conceptual Background and Core Components” in The Cambridge Handbook of Acculturation Psychology Eds. David L. Sam and John W. Berry, (Cambridge UP: New York, 2006), 11 &14; John Berry and Feng Hou, “Immigrant Acculturation and Wellbeing Across Generations and Settlement Contexts in Canada,” International Review of Psychiatry 2021, 33, no. 1–2, 142. https://doi.org/10.1080/09540261.2020.1750801 Barry Moreno, The Statue of Liberty Encyclopedia (New York: Simon & Shuster, 2000), 111, 140 & 172. Moreno, 172. Susan Leigh Foster, Choreographing Empathy: Kinesthesia in Performance (New York: Routledge, 2010), 168 & 2. Rebecca Rossen, Dancing Jewish: Jewish Identity in American Modern and Postmodern Dance (online edn, Oxford Academic, 19 June 2014), https://doi.org/10.1093/acprof:oso/9780199791767.001.0001 , accessed 16 Apr. 2024.12. Alisa Solomon, “Balancing Act: Fiddler’s Bottle Dance and the Transformation of “Tradition”, TDR: The Drama Review 55:3 Fall 2011, 22. Joseph Stein, Jerry Bock and Sheldon Harnick, Fiddler on the Roof (New York: Crown Publishers Inc., 1965), 1. Rossen, 29, and Henry Bial, Acting Jewish: Negotiating Ethnicity on the American Stage & Screen (E-book, Ann Arbor: University of Michigan Press, 2005), 30. Sam, “Acculturation,” 17; Berry and Hou, “Immigrant,” 141-142. “‘Fiddler’ Songwriters Discuss Putting Themselves in the ‘Soul of The Characters,’” Fresh Air January 15, 2016 https://www.npr.org/2016/01/15/463162072/fiddler-songwriters-discuss-putting-themselves-in-the-soul-of-the-characters . Alvin Klein, “Hoping to Turn Rags into Riches,” New York Times , August 17, 1986, 11LI. Klein, “ Rags into Riches.”; Frank Rich, “Teresa Stratas as a Jewish Immigrant in Rags , a Musical,” New York Times , August 22, 1986. C3. Walter Zev Feldman, Klezmer: Music, History and Memory (New York: Oxford UP, 2016), 164 & 201. Feldman, Klezmer , 174; Richard Altman, The Making of a Musical: Fiddler on the Roof (New York: Crown Publishers, 1971), 31. Ken Mandelbaum, Not Since Carrie (New York: St. Martin’s Press, 1991), 321. Foster, Reading Dancing: Bodies and Subjects in American Dance (Berkeley: U of California Press, 1986), xviii. Foster, “Choreographies,” 209. Bial, Acting Jewish , 5 & 110. Bial, 110. Sam, “Acculturation,” 14. These song titles are connected by a slash in published and unpublished scripts, but not in the original playbill. Joseph Stein, Charles Strouse, and Stephen Schwartz, Rags, unpublished libretto, 1987, 1-1-1. Joseph Stein papers, *T-Mss 1993-010. Billy Rose Theatre Division, The New York Public Library for the Performing Arts. All text and lyric references are to act, scene, and page of this edition. Stein, et al., Rags , filmed August 23,1986, New York Public Library for the Performing Arts, Billy Rose Theatre Division, Theatre on Film and Tape Archive, videorecording. All descriptions of movement and choreography in Rags are from this recording at the Mark Hellinger Theatre. Peter G. David, The American Opera Singer (New York: Doubleday, 1997), 522. Jacob Neusner, Halakhah: Historical and Religious Perspectives (Leiden: BRILL, 2002), 135. Accessed February 20, 2024. ProQuest Ebook Central; Harmeet Kaur, “What does it mean to be Jewish in the US?” CNN , April 4, 2023. Accessed February 15, 2024 https://www.cnn.com/2023/04/04/us/us-jewish-racial-identity-religion-explained-cec/index.html . Klein, “ Rags into Riches.” Berry, “Stress Perspectives on Acculturation,” in The Cambridge Handbook of Acculturation Psychology Eds. David L. Sam and John W. Berry, (Cambridge UP: New York, 2006), 43. Foster, Reading Dancing , 85. Foster, Reading Dancing , 85. Foster, Choreographing Empathy , 218. Sam, “Acculturation,” 14-15. Mark Slobin, “ Klezmer Music: An American Ethnic Genre,” Yearbook for Traditional Music v. 16 (1984): 34-35. Klezmer music first appeared in America circa 1910. At its core is “good-time music…inextricably tied to dance.” Feldman, Walter Zev, Klezmer: Music, History, and Memory (New York: Oxford Academic 2016), 174. https://doi.org/10.1093/acprof:oso/9780190244514.001.0001 , accessed 27 Mar. 2024. Feldman, Klezmer , 175. Carol Téten, How to Dance Through Time: Dances of the Ragtime Era: 1910-1920 (Volume II) , Dancetime Productions, 2003, DVD. Ralph G. Giordano, Social Dancing in America Vol. 2 (Westport, CT: Greenwood Press, 2007), 16-18. Maurice Mouvet introduced the Brazilian Maxixe to America in the 1910s. Téten, How to Dance Through Time . Danielle Robinson, “Performing American: Ragtime Dancing as Participatory Minstrelsy,” Dance Chronicle 32 (2009):108. Robinson, 101 & 108. Foster, Choreographing Empathy , 2. John Bush Jones, Our Musicals, Ourselves (Hanover, MA: Brandies University Press, 2003), 223. Feldman, Klezmer , 174. Feldman, Klezmer , 172 and 187. Giordano, 11; Robinson, 116. Animal dances served in a “liberating, escapist capacity.” Russo, “Tailoring Rags. ” No choreography accompanied this scene and, although the choice to include the Kaddish was dramatically effective, it also illustrates the creators’ own acculturation, since using this sacred ritual for entertainment was blasphemous. See Bial 70. Vito Russo, “Tailoring Rags for Broadway,” Newsday , August 17, 1986, 3. “ Rags : The Theme,” Stein Papers, Box 16.6, dated October 14, 1985. Kris Kissman, “Deconstructing the journey from assimilation to acculturation in academia,” International Social Work (Sage Publications: London) 44(4): 423. Footnotes About The Author(s) Dr. Valerie Joyce is an Associate Professor and Chair of the Department of Theatre & Studio Art at Villanova University. Her scholarship cuts across race, genre, and historical period to center on the cultural constructs of gender and the theatre’s role in shaping American womanhood. She has published chapters in The Palgrave Handbook of Musical Theatre Producers and The African Experience in Colonial Virginia: Essays on the 1619 Arrival and the Legacy of Slavery as well as articles in Complutense Journal of English Studies and Pennsylvania History Journal . She is also a director, choreographer, and costume designer with recent credits that include The Drowsy Chaperone , Sunday in the Park with George , and The Importance of Being Earnest . Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue Editorial Introduction America Happened to Me: Immigration, Acculturation, and Crafting Empathy in Rags Burning it Down: Theatre Fires, Collective Trauma Memory, and the TikTok Ban “A Caribbean Soul in Exile”: Post-Colonial Experiences of a Jamaican Actor Archiving a Life in Theatre: The Legacy of Michael Feingold Cracking Up: Black Feminist Comedy in the Twentieth and Twenty-First Century United States Staged News: The Federal Theatre Project's Living Newspapers in New York Applied Improvisation: Leading, Collaborating, and Creating Beyond the Theatre Another Day's Begun: Thornton Wilder's Our Town in the 21st Century Appropriate Snatch Adams and Tainty McCracken Present It’s That Time of the Month MáM Scene Partners Oh, Mary! Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

Eric M. Glover Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 30 1 Visit Journal Homepage American Musical Theater Eric M. Glover By Published on December 11, 2017 Download Article as PDF American Musical Theater . James Leve. New York: Oxford University Press, 2015; Pp. 448. American Musical Theater by James Leve provides instructors and students with an interdisciplinary approach to the history of the musical from Reconstruction to the contemporary period. From burlesque, the minstrel show, operetta, and vaudeville to the musicals of Andrew Lloyd Webber and those of Stephen Sondheim, Leve presents the musical as a narrative genre that shapes and is shaped by national themes of cross-cultural encounter. Leve argues that the musicals of Richard Rodgers and Oscar Hammerstein, II were and remain the standard by which all musicals are judged, a standard to which he does not capitulate unconditionally but resists throughout. Leve’s stated purpose for the textbook is to track and explain “the evolution of musical comedy from a popular entertainment to a popular art form as well as to measure the impact of Rodgers and Hammerstein on musical theater” (xvii). He accomplishes this by presenting thirteen case studies of stage works from Oklahoma! to The Light in the Piazza alongside artists’ biographical information, relevant criticism from scholars, a script’s production history, and the social and historical values a stage work reflects and embodies. Leve’s remaining case studies of the “black musical” ( The Wiz , adapted from The Wonderful Wizard of Oz , by L. Frank Baum), musical theatre off-Broadway ( The Fantasticks ), rock on Broadway ( Hair ), and the star ( Gypsy ) allow him to synthesize the breadth and depth of American musical theatre. American Musical Theater rises out of the school of thought that a well-made musical, quintessentially American in origin, is integrated, having a book and a score of lyrics and music that work together as a unit, and as a result Leve adds to our knowledge of musical theatre and relates to current debates in our field. By beginning chapter one with a case study of Oklahoma! , Leve shows the extent to which integration theory is as much a construction of the artists who created Oklahoma! as it is a construction of the scholars who study musicals. Leve weaves a literature review of scholarly works by Geoffrey Block, Scott McMillin, Andrea Most, and James O’Leary into the case study of Oklahoma! to show that artists and scholars have not reached agreement and likely never will. Leve notes, “It is therefore helpful to consider integration as an overarching artistic attitude, a frame of mind, a basic aesthetic of coherency, rather than as a strictly observed dramaturgical approach” (5). Leve reads closely Lemuel Ayers’s sets and Miles White’s costumes, Agnes de Mille’s choreography, Hammerstein’s book and lyrics, and Rodgers’s music to support his claims, all of which are complemented by “And Bear in Mind,” a section that presents Kiss Me , Kate as a counterpoint to Oklahoma! and includes discussion questions, key names, terms, and concepts. Leve is at his best when he describes the nature of racial formation in the archive and the repertoire of American musical theatre. Even though it is widely accepted by artists and scholars that Oklahoma! is a musical about the wants of the community taking primacy over the wants of the individual, Leve makes a case for taking Oklahoma! seriously as a grim reminder that an individual becomes part of a community but at a cost: either assimilation in the case of the Jewish (Ali Hakim) or elimination in the case of the black (Jud Fry). Recent textbooks on American musical theatre prior to Leve’s omit several black major authors and musicals and subscribe to a history of the musical as the province of white people. Chapter fifteen, “The ‘Black Musical,’” provides a genealogy from A Trip to Coontown to The Scottsboro Boys in spite of cultural barriers that make it hard for musicals by and about black people to climb to the top and make it on Broadway. Leve intervenes in the fields of theatre and performance studies by suturing the black origin of the musical to the organization of the textbook. There are few if any weaknesses at the level of argumentative coherence, formal analysis, and textual evidence when judging the textbook by its intentions. However, Leve’s use of musical examples presumes technical knowledge of music on the part of the reader, and this forms a particular challenge for some to understand his analyses of lesser-known stage works like Little Johnny Jones and Very Good Eddie . It would also have been helpful if Leve’s content on greater-known stage works like Anything Goes and In Dahomey were not beholden to a racial binary of black and white so that artists, black and white, who participated in the practice of yellowface in those very musicals could have been held to account for stereotypes of Asian American people. American Musical Theater is a textbook about just that, American musical theatre, and yet Leve lacks a chapter on musicals by and about Asian Americans. Instructors who are teaching in fields like African American studies, American studies, digital humanities, English, music, and theatre can use Leve’s textbook. Educators and students would benefit from this work in courses about not only the history of the musical, but also popular culture, race, and sex. Leve’s textbook is well-written, its argument and evidence are clear, and its large number of illustrations in black-and-white and color are helpful. Moreover, its free, open-access companion Web site, complete with annotated bibliographies and unit quizzes, is easy to navigate. Given the fact that interdisciplinary approaches to American musical theatre are hard to find, Leve’s own in which a musical like The Phantom of the Opera sits comfortably with a musical like Company is a great boon to instructors and students, in that it demonstrates a way of discussing Lloyd Webber and Sondheim together and apart without putting down the former to uplift the latter. Leve’s textbook is recommended to anyone who counts among their teaching interests the place of American musical theatre in the production of cultural knowledge. References Footnotes About The Author(s) Eric M. Glover Swarthmore College Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue May Irwin American Musical Theater Musical Theatre Books New York's Yiddish Theater Chinese Looks Reclaiming Four Child Actors through Seven Plays in US Theatre, 1794-1800 The Illusion of Work: The Con Artist Plays of the Federal Theatre Project On Bow and Exit Music Legitimate: Jerry Douglas's Tubstrip and the Erotic Theatre of Gay Liberation Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

By Marvin Carlson, Tawfiq al-Hakim, Ali Ahmad Bakathir, Ali Salim, Walid Ikhlasi | A varied collection of Arabic explorations of one of the central dramas of the European canon. < Back More Information & Order Details To order this publication, visit the TCG Bookstore or Amazon.com. You can also get in touch with us at mestc@gc.cuny.edu The Arab Oedipus: Four Plays Marvin Carlson, Tawfiq al-Hakim, Ali Ahmad Bakathir, Ali Salim, Walid Ikhlasi Download PDF Edited by Marvin Carlson An awareness of the rich tradition of modern Arabic theatre has only recently begun to be felt by the Western theatre community, and we hope that this collection will contribute to that awareness, not only because of the importance of the dramatists represented, but because of the fascination of seeing a variety of Arabic perspectives on one of the central dramas of the European canon. These varied Arabic explorations of Oedipus range in tonality from dark fatalism to rollicking farce and in time from ancient Greek and Egyptian Thebes to a contemporary computer laboratory, where a super-computer replaces the Delphic oracle as the source of the fatal prophecy. This collection includes: King Oedipus by Tawfiq al-Hakim The Tragedy of Oedipus by Ali Ahmad Bakathir The Comedy of Oedipus by Ali Salim Oedipus by Walid Ikhlasi Explore Other Books To play, press and hold the enter key. To stop, release the enter key. See All Books

Javier Hurtado Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 31 2 Visit Journal Homepage Palabras del Cielo: An Exploration of Latina/o Theatre for Young Audiences. Compiled by José Casas with Christina Marín, ed. Woodstock, IL: Dramatic Publishing, 2018; Pp. 581. Javier Hurtado By Published on January 28, 2019 Download Article as PDF Palabras del Cielo: An Exploration of Latina/o Theatre for Young Audiences . Compiled by José Casas with Christina Marín, ed. Woodstock, IL: Dramatic Publishing, 2018; Pp. 581. Palabras del Cielo: An Exploration of Latina/o Theatre for Young Audiences testifies to the fact that “today’s theatre workers know the value and importance of the next generation,” as Jorge Huerta observes in the forward (9). The book brings together contemporary docudrama, solo performance, and plays with and without music written for young, Latina/o audiences by Latino/a playwrights. The anthology also includes six scholarly articles that conduct in-depth analysis of the plays in the collection; document conversations with leaders in the field; offer pedagogical tools; and ultimately model paradigmatic shifts in the ways Theatre for Young Audiences (TYA) is produced, presented, and taught. In the introduction, José Casas writes that as an artist of color, he often feels like an “uninvited guest” in the greater landscape of TYA (9). Diane Rodriguez shares this sentiment. In an interview for the collection, she addresses what she calls “the gap,” a disconnection in the field that has not made TYA a means for “building audiences of color over the past 50 years” (88). This 581-page anthology is an attempt to address that gap, featuring plays by Josefina López, Guillermo Reyes, Lisa Loomer, and more. However, it is not a collection begging for an invitation; it is an affirmation of the work that Latina/o/x communities have already been doing for generations. By pairing these plays with essays that engage the themes of the plays in the collection as well as issues in the field of TYA, Palabras del Cielo provides critical tools for degree programs in TYA to center Latina/o plays in their classrooms and on their stages. University-driven efforts to train scholars and professionals in TYA have expanded; at thirty-one universities across the United States, there are six MFA programs, eight MA programs, seven BFA programs, and eighteen BA programs that offer degrees in educational theatre or TYA. Palabras del Cielo makes an intervention for Latina/o-specific studies in these programs. The texts within offer a unique opportunity to deepen conversations about Latina/o experiences in the United States and to interrogate the history of the craft of storytelling through the theatrical adaptation of Latina/o folktales. In turn, three of the included plays reimagine western canonical texts like Voltaire’s Candide and Dante’s Inferno . These plays allow young actors to perform a variety of acting styles and genres while maintaining a focus on the “young audience” aspect that is central to the form. Beyond the theatre classroom, this anthology could easily be used to explore how Latina/o identity and culture shifts over time, since the plays reflect issues in the community from the mid-1990s to 2014. In addition, the companion essays offer scholarly context that make the book a resource for those in the social sciences and humanities more broadly. For example, in her essay, “The Historical Developments and Emergence of Latina/o TYA: Towards a Mestizaje Theatre,” Cecilia J. Argón traces the specific trajectory of Latina/o Theatre for Young Audiences (LTYA) through the role of children in performance traditions from Indo-Hispanic rituals and indigenous ceremony to the Chicano Movement. Aragon concludes by affirming that “this anthology of plays recognizes the performance of regional specificity, migration, and transnationalism and global impacts on Chicana/o and Latina/o children and youth” (25). In the essay, “They Don’t Look Like Me: A Look at Representation of Marginalized Populations in TYA in the United States,” Kelly Fey uses a cultural studies framework to write about the impact that cultural representation has on identity formation and interpersonal relations. Fey also puts forth a framework to assess diversity and inclusion work being done at theaters across the United States and provides readers with a TYA Inclusivity Manifesto modeled after the Oregon Shakespeare Festival’s work in audience development. Palabras del Cielo amplifies the voices of Latinos and Latinas equally throughout. However, the experiences of trans, non-binary, and gender nonconforming youth and the works of playwrights who identify as Latinx are palpably absent. Despite this absence, some of the stories in this book do engage with young protagonists who challenge gender norms. Cinderella Eats Rice and Beans: A Salsa Fairytale (book and lyrics by Karen Zacharías, music by Deborah Wicks La Puma) is a great example. In this fantastic, fast-paced musical adaptation, the title character is a sixth-grade exchange student from Puerto Rico who comes to a new school to learn English. However, this fairytale is not about a young girl who goes to the ball, loses her shoes, and meets a prince; it is about two young girls who learn empathy and fairness, after tempers flare between them on the basketball court. This version of Cinderella makes a significant effort to counter the sexism of the original story. For instance, the girls compete to earn a spot on a national team with a celebrity coach, played by a fairy godfather, while his wife enjoys a day off at the spa. Like the rest of the titles in this collection, Cinderella Eats Rice and Beans is a strong play that can easily tour schools or hold an audience as part of any university or professional mainstage season. Meaning “words from heaven,” Palabras del Cielo is ultimately a stellar anthology of Latina/o TYA geared toward the classroom. It lends itself to production-based and historical survey classes at the university level, providing a necessary intervention with the potential to reverberate across stages and classrooms for generations. References Footnotes About The Author(s) JAVIER HURTADO Tufts University Editorial Board: Guest Editors: Johanna Hartmann and Julia Rössler Co-Editors: Naomi J. Stubbs and James F. Wilson Advisory Editor: David Savran Founding Editors: Vera Mowry Roberts and Walter Meserve Editorial Staff: Managing Editor: Kiera Bono Editorial Assistant: Ruijiao Dong Advisory Board: Michael Y. Bennett Kevin Byrne Tracey Elaine Chessum Bill Demastes Stuart Hecht Jorge Huerta Amy E. Hughes David Krasner Esther Kim Lee Kim Marra Ariel Nereson Beth Osborne Jordan Schildcrout Robert Vorlicky Maurya Wickstrom Stacy Wolf Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue Introduction: Reflections on the Tragic in Contemporary American Drama and Theatre "Take Caroline Away”: Catastrophe, Change, and the Tragic Agency of Nonperformance in Tony Kushner’s Caroline, or Change The Poetics of the Tragic in Tony Kushner’s Angels in America Rewriting Greek Tragedy / Confronting History in Contemporary American Drama: David Rabe’s The Orphan (1973) and Ellen McLaughlin’s The Persians (2003) Branding Bechdel’s Fun Home: Activism and the Advertising of a "Lesbian Suicide Musical" Haunting Echoes: Tragedy in Quiara Alegría Hudes’s Elliot Trilogy Black Acting Methods: Critical Approaches. Edited by Sharrell D. Luckett with Tia M. Shaffer. New York, NY: Routledge, 2017; Pp. 233. Palabras del Cielo: An Exploration of Latina/o Theatre for Young Audiences. Compiled by José Casas with Christina Marín, ed. Woodstock, IL: Dramatic Publishing, 2018; Pp. 581. The American Negro Theatre and the Long Civil Rights Era. Jonathan Shandell. Iowa City: University of Iowa Press, 2018; Pp. 213 + xii. Unfinished Business: Michael Jackson, Detroit, & the Figural Economy of American Deindustrialization. Judith Hamera. New York: Oxford University Press, 2017; Pp. 286 + xvii. A Student Handbook to the Plays of Tennessee Williams. Katherine Weiss, ed. London: Bloomsbury, 2014; Pp. 290. Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

By Jalila Baccar, Fadhel Jaïbi, Marvin Carlson, Nabil Cherni | A collection of recent work by Tunisian playwright and actress Jalila Baccar and director co-author Fadhel Jaibi, capturing the complexity and depth of grand themes prevalent in Arab societies. < Back More Information & Order Details To order this publication, visit the TCG Bookstore or Amazon.com. You can also get in touch with us at mestc@gc.cuny.edu The Trilogy of Future Memory Jalila Baccar, Fadhel Jaïbi, Marvin Carlson, Nabil Cherni Download PDF Edited by Marvin Carlson Translations by Marvin Carlson and Nabil Cherni. Tunisian playwright and actress Jalila Baccar and director co-author Fadhel Jaïbi are two of the most important voices in contemporary Arab theater. No theatre artists were more closely involved with the ongoing events of the Arab Spring nor more astute critics of the constantly shifting political scene and their plays are enormously helpful in understanding the cross-currents of a country like Tunisia at the opening of the twenty-first century. Baccar’s roles, acting and theatrical narratives, co-created by her director and husband Fadhel Jaïbi, are extremely intricate, psychologically multi-layered, and have the uncanny ability to capture the complexity and depth of grand themes prevalent in Arab societies. Baccar has performed in over twenty of her plays, including major theatrical productions that have been staged worldwide by Jaïbi: Junun (Dementia, 2009) at the Edinburgh Festival, Khamsoun (Captive Bodies, 2006) – the first Arab play to be performed at the Théâtre de L’Odéon in Paris, and Araberlin (2002), among many others. Together they founded Tunisia’s first private theatre company, Le Nouveau Théâtre in 1976, as well as (in 1994) Familia Productions, instrumental in modernizing Tunisian theatre and engaging it in contemporary political concerns. This collection of their recent work, The Trilogy of Future Memory, includes Khamsoun (2006), translated by Nabil Cherni, and Amnesia (2010), and Tsunami(2013) translated and Marvin Carlson who has also provided an introduction. Explore Other Books To play, press and hold the enter key. To stop, release the enter key. See All Books

Karl G. Ruling Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 38 1 Visit Journal Homepage Long Wharf Theatre, 2024-25 Karl G. Ruling By Published on January 26, 2026 Download Article as PDF Jason Sanchez and Xavier Cano in Long Wharf’s production of El Coquí Espectacular and the Bottle of Doom. Photo: Curtis Brown Photography. “We’re still here,” is the declaration announcing Long Wharf Theatre's 25-26 season. It's a good lede for my review of Long Wharf's last season, too. Long Wharf Theatre is still here, but “here” is not fixed; it moves. Long Wharf's performances and events were held at venues throughout New Haven and as far away as Middletown, Connecticut. All the shows and events supported Long Wharf's goal to be a nexus “where bold storytelling and vibrant communities come together to shape the future of American theatre.” The shifting event locations also got audience members into communities and venues they'd perhaps never visited before. The season started with a three-day “Artistic Congress,” 15 consecutive sessions each scheduled for 1 1/2 to 2 hours that were talks, panel discussions, audience workshops, and short scenes at venues in New Haven, culminating with a staged reading of Anna Deavere Smith's work-in-progress, This Ghost of Slavery, in the Crowell Concert Hall at Wesleyan University in Middletown. The New Haven events were held at Gateway Community College, BAR (a nightclub), the New Haven Public Library, Yale's Schwartzman Center, and the Yale University Art Gallery. Long Wharf's signage—often sandwich boards on the sidewalk—was excellent for guiding attendees to the venues, and there always were smiling greeters to tell us we'd arrived at the right place. Long Wharf's publications often talk about how storytelling is essential for understanding ourselves, each other, and the world around us. The Congress touched on those ideas but also suggested that collaborative work (what theatre makers do) can be a way for our communities to address our common problems. One of the sessions, “Civic Scores #2 : 'Who has the pen to shift the housing crisis,'” had audience members in teams using Lego blocks to design ideal communities. What's ideal and for whom? There were interesting discussions among participants about the complexities of zoning and building codes. We didn't solve the housing crisis, but we got far beyond, “Somebody should do something.” Anna Deavere Smith's This Ghost of Slavery is an extension of her work in documentary theatre. Previous verbatim theatre works of hers have featured a solo performer (often herself) portraying a multitude of people with a script based on interviews she had with those people. This Ghost of Slavery is a bit different, being based on archival material as well as recent interviews. The 39 characters of the play, originally published in The Atlantic magazine's December 2023 issue, were portrayed by 17 performers, including two musicians, in a staged reading, arrayed across the platform at Crowell Concert Hall. The play, directed by Aneesha Kurdtarkar, is set in Baltimore and Annapolis, moves between the 1860s and the present, and explores the school-to-prison pipeline as part of the legacy of American slavery. Although published, the script was a work in progress, a bit long in performance, but an important exploration of how the past affects how we treat each other now. She Loves Me, with music and lyrics by Jerry Bock and Sheldon Harnick and book by Joe Masteroff, was a wonderful holiday celebration, performed at the Lab at Conncorp in Hamden. Based on a play by Miklós László and set in Budapest in 1937, the plot revolves around the employees of Maraczek’s Parfumerie. Clerks Georg and Amalia loathe each other in the shop, while unaware that each is the other’s secret pen pal who met through lonely-hearts ads. A lovely final scene had the lovers together under falling snow. Director Jacob G. Padrón, assembled an excellent singing company of actors of different races and ethnicities, different body types. The only nod to conventional American musical casting expectations was that the lead couple were thin people, young and lively. The performance space at the Lab at Conncorp was formerly a middle school gym. The staging, designed by Emmie Finckel, was tennis court style, with the audience on two facing sides, the main playing space in the middle, and the larger scenic elements at the ends. One end was the parfumerie shop. The other end, a comfortable 1930s living room, held the four-piece orchestra. Scenes outside the parfumerie, such as the restaurant, were played in the middle space with a few props quickly brought into place by the actors playing the minor characters. Changes of season were indicated by simple devices such as the delivery boy taking leaves from his pocket, tossing them into the air, and announcing “Autumn.” Later he took snow from his pocket and tossed it and announced “Winter.” The lighting, designed by Jiyoun Chang, shifted color to match. The show ran smoothly and the singing was beautiful. I found it enchanting. El Coquí Espectacular and the Bottle of Doom had us visiting Southern Connecticut State University’s John Lyman Auditorium in New Haven for a show in the stage left wing. The Lyman stage is so big that the stage wing provided enough room for five rows of audience seating facing an end-stage. The setting, designed by Gerardo Diaz Sanchez, was a city block in Brooklyn: three brick building facades, a fire escape, a roll-up steel door, and a billboard facing a sidewalk, forming a wide but shallow playing space. The door rolled up and a wagon rolled out for interior scenes. The brick walls and the billboard were surfaces for projections by John Horzen. The play, written by Matt Barbot and directed by Kinan Valdez, is a mash-up of comic book superhero fantasy and Puerto Rican real-life in American capitalist economy. Alex, the main character, a young Nuyorican comic book artist, creates a comic book superhero, El Coquí Espectacular, a crime-fighter based on Puerto Rican folklore about a tree frog. Alex takes his invention further by creating an El Coquí costume and wearing it as a real-life protector in his neighborhood. His older brother Joe, a marketing exec for a major soda company, sees an opportunity to use Alex's help marketing to Puerto Ricans a spicy, sugary soft drink Voltage—so sugary it's unhealthy. The play at SCSU worked with the tensions between identity, responsibility to community, and making a living—and went off into fantasy with the appearance of the blood-sucking El Chupacabra and battles between it and El Coquí, punctuated with POW! and BAM! as seen in the Batman 1960s TV series projected on the setting. El Coquí Espectacular and the Bottle of Doom was an interesting piece, but many scenes were played with the volume turned up to eleven. That intensity was amusing for the 25-minute Batman TV shows but wearying for a full-length play. However, it spoke to the audience. One person during the talkback said, “I am in a comic book,” and he seemed to like that. Another audience member said he appreciated seeing Puerto Rican folklore being taken seriously. Why can't there be Puerto Rican super-heroes? Unbecoming Tragedy: A Ritual Journey Toward Destiny was a one-person show written and performed by Terrence Riggins. It was presented at the Off Broadway Theater, behind the Shops at Yale—literally off Broadway, accessed via a footpath through the middle of the block. Unbecoming Tragedy was his own story of addiction and incarceration. The setting was the corner of a jail cell. The blank cell walls served as projection surfaces for fantastic images by designer Hannah Tran. In the playwright's notes in the program, Riggins calls his show a ritual, a confession, a rite of passage, a cleansing, a way through. I saw an exorcism. Riggins portrayed a tortured soul, trying to tear the shame of stealing his dying mother's opal necklace to support his drug habit out of his life. The director, Cheyenne Barboza, in her program note invited the audience members to “become more aware of the systems in our society that isolate and marginalize. And in that awareness, I hope we choose compassion.” An insert in the program listed thirteen local resources offering help for people and their families dealing with addiction, hopelessness, and problems with mental health, incarceration, and reintegration into society. “More than a theme, We’re Still Here is a statement of resilience,” said Long Wharf Theatre's 2025-26 season announcement. In early May, Long Wharf Theatre was notified that the National Endowment for the Arts had terminated four grants, totaling more than $170,000. Besides terminating these grants, the NEA issued new guidelines for grant applications prohibiting programs promoting “diversity, equity, and inclusion,” in accordance with Executive Order No. 14173, or promoting “gender ideology,” in keeping with Executive Order No. 14168. "Gender ideology" has no accepted definition but is used by opponents of gender equality and LGBTQ+ rights. Unlike some major entertainment corporations, Long Wharf Theatre has not canceled shows to align with Executive Orders; DEI is integral to its vision. The season webpage promises the next chapter in this vision: “co-productions that reach beyond state lines, programming that uplifts historically marginalized voices, and performances that blur the boundary between art and civic action.” References Footnotes About The Author(s) KARL G. RULING is the technical editor for Protocol , the journal of the Entertainment Services and Technology Association. Prior to that position, he was the technical editor for Theatre Crafts and Lighting Dimensions magazines, and a contributor to Stage Directions . He has an MFA in theatre design from the University of Illinois, and a BA with majors in Dramatic Art and Psychology from the University of California, Santa Barbara. He has designed scenery, lighting, special effects, or sound for over 100 productions. Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue Introduction Fat Suits and Fat Futures: Ob*sity Drag in The Whale “The Star of the Aggregation”: Maggie Calloway’s Performances of Aggregation and Pleasure in Colonial Manila and British Malaya What’s at Stake? Sustaining DEIJ in U.S. Theatre "The Gift That Keeps on Giving": An Interview with Carmelita Tropicana Saying The F Word: A Conversation with Jordan Tannahill Staging Intimacy and Paradox through a Queer Lens: A Conversation with Jen Silverman Decentered Playwriting: Alternative Techniques for the Stage. Edited by Carolyn M. Dunn, Eric Micha Holmes, and Les Hunter. New York: Routledge, 2024; Pp. 212. Race and the Forms of Knowledge: Technique, Identity, and Place in Artistic Research. Ben Spatz. Evanston: Northwestern University Press, 2024; Pp. 314. Bloody Tyrants & Little Pickles: Stage Roles of Anglo-American Girls in the Nineteenth Century. Marlis Schweitzer. Iowa City: University of Iowa Press, 2020; Pp. 276. Redface: Race, Performance, and Indigeneity. Bethany Hughes. New York: New York University Press, 2024; Pp. 272. The Brothers Size Dead Outlaw 2025 Oregon Shakespeare Festival ZAZ Introduction: New England Theatre in Review 2.0 Greater Boston’s Independent Theatres, 2024-25 Politics Take Center Stage in the Berkshires, 2024-25 Long Wharf Theatre, 2024-25 Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

Henry Bial Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 38 1 Visit Journal Homepage Race and the Forms of Knowledge: Technique, Identity, and Place in Artistic Research. Ben Spatz. Evanston: Northwestern University Press, 2024; Pp. 314. Henry Bial By Published on January 26, 2026 Download Article as PDF Race and the Forms of Knowledge: Technique, Identity, and Place in Artistic Research. Ben Spatz. Evanston: Northwestern University Press, 2024; Pp. 314. The concept of artistic research travels under various names (practice as research, performance as research, creative research, etc.) through various national and institutional contexts. At the same time, performance studies scholars insist that art-making constitutes not just the preservation and transmission of culture, but the generation of new knowledge. “Yet,” as scholar-artist Ben Spatz notes in their introduction to Race and the Forms of Knowledge, “a wide gulf remains between this critical assertion and the activation of its implications, which in their implementation imply nothing less than an epistemic revolution” (3). The stakes of that revolution are the decolonization of knowledge itself, demanding a radicalized and reflective approach to artistic research that is informed by “black studies, critical race studies, critical indigenous studies, and critical whiteness studies, as well as feminist and queer theory” (11) [an Author’s Note (ix), explains Spatz’s choice to lowercase all identity designations]. An Introduction, “Materialities in Artistic Research” lays out the book’s intent “to reformulate and radicalize artistic research as an intervention into the racialized forms of knowledge” (23). This is accomplished through three chapters, each a lengthy meditation of fifty pages or more exploring how and why performance can and must challenge our concepts of knowledge, power, and identity. The introduction also announces the author’s desire “to avoid what I call ‘white writing’: the logocentric usage of alphabetic writing to inscribe a dominating sense of prior reason and truth” (21). Instead, Spatz offers sustained engagements with a range of ideas and practices both familiar and unfamiliar to performance studies scholars. These engagements, which unfold gracefully across each chapter, are as provocative as they are evocative, frequently gesturing at understandings that the text itself cannot contain. Chapter 1, “Molecular Identities,” begins from the premise that considering identity in performance solely through the lens of casting is inherently limiting, anchoring analysis to a fixed notion of identity as adhering only and always to an individual performer. “To think beyond casting,” Spatz writes, “is to bypass the individualist framing of identity as that which a given person is or is not and to think instead about how racial and other identities cut through a given moment, event, or practice, at levels both above and below the individual” (31). Instead, drawing on the work of dramaturgs Dorinne Kondo and Katherine Profeta, the chapter argues for greater attention to the lived process of performance-making, in which racial and other identities are continually explored, negotiated, and played with. In this context, suggests Spatz, “the individual performer is no longer taken for granted as a premise or starting point but is recognized as a nexus or site at which multiple layers of technique and identity intersect” (36). Building on the framework established in What a Body Can Do (Routledge 2015), the chapter offers a complex and radically interdisciplinary model in which elements of performance technique (gesture, melody, breath) are understood as “molecule[s] of gendered and racialized material” (60) that have both material and sociocultural significance. Significantly, this means shifting our attention from a finished public performance to the rehearsal room as the most active site of artistic research, as well as looking beyond the live performance to technologically-mediated audiovisual works. Chapter 2, “Whiteness and the Racialization of Knowledge,” provides a dense but masterful opening section (“White Writing,” 83) that synthesizes a wide range of theoretical perspectives from black studies, performance studies, and poststructuralist theory to argue that concepts such as “ knowledge, expertise, science, thought, rationality and research ” should be reframed “in the context of european colonialism and the ongoing global hegemony of european and eurocentric modes of thought, as artifacts of white writing” (101, emphasis in original). In response, the author calls for a critical whiteness practice, one that unmasks whiteness from its unmarked claim to universality. The chapter considers the post-theatrical work of Jerzy Grotowski as a possible model, noting that in his interculturalism and his move away from logocentrism, “Grotowski looked for techniques that could transform or even transcend identity” (131). Yet Grotowski’s work, Spatz argues, proved difficult, if not impossible, to scale beyond the individual, suggesting that more significant social transformation demands confronting institutional forms and structures of knowledge, i.e. the university. The latter part of the chapter then considers three approaches to artistic research developed in European and North American universities, “roughly glossed as those of inclusion, escape, and experimentation” (134). The inclusive approach seeks to make space within the research university for artistic work to be recognized and valued; such attempts, as illustrated by the Alliance for the Arts in Research Universities (a2ru), are well-intentioned but prone to co-optation by the corporate and political power of the institution. Escapist approaches take the opposite tack, positioning artistic research as “always in excess of the university, constantly fleeing and escaping its expectations and in this way radically unavailable to capture and co-optation” (140). This tactic, which looms large in contemporary performance studies, is illustrated through an analysis of Erin Manning’s Concordia University (Montreal)-based SenseLab. The third model, experimentation, takes more direct aim at the institutional structure itself, explicitly challenging the primacy of (white) writing. Though all three approaches have their merits, the author concedes, “It is only honest to admit that I find myself personally in closest alignment with pragmatist and experimental approaches: those that neither take prevailing institutions for granted nor seek to disappear from them but instead grapple with them through a kind of technics that is deeply engaged with matters of form” (134). This is vividly illustrated in Chapter 3, “Audiovisual Ethnotechnics,” which details some of the author’s own experiments in artistic research. Most of these examples are drawn from “The Judaica Project,” an extended multi-year series of investigations conducted at various sites in the US, UK, and Poland, and organized around “an embodied practice of singing or songwork in which jewishness is treated as molecular” (152). These examples are richly described, with particular emphasis on how strategic uses of audiovisuality, including both sound and video recording, can enhance the generative power of artistic research by capturing the dynamic relationship between identity and technique theorized in the first chapter. This is not simply a matter of documentation, but of using the potential of audio-visual media to juxtapose and layer sound and image in ways that explore new relationships between identity, temporality, and place. Importantly, Spatz’s explorations of “molecular jewishness” are based not only in practice, but in a deep engagement with major thinkers in Jewish cultural studies, such as Jonathan Boyarin, Shaul Magid, and Santiago Slabodsky. Along the way, the chapter makes a compelling case that critical theory itself can be understood as a counter-hegemonic mode of reading and writing that is specifically Jewish. Building on the work of other scholars who have highlighted the marginalized position of figures such as Marx, Freud, Benjamin, and Derrida, as well as the Talmudic tradition of learned disagreement that, some argue, anticipates poststructuralism, Spatz suggests that a critical Jewish studies might find common cause with critical Black studies, critical Indigenous studies, and other decolonial approaches to knowledge, if and only if it can acknowledge and overcome its “entanglement with whiteness” (136). While not the central focus of the book, this nevertheless represents an important contribution to Jewish studies, and I hope Spatz finds an opportunity to expand on this thesis in the future. Considered singly, each chapter of Race and the Forms of Knowledge makes a substantial contribution to conversations within theatre and performance studies about practice-as-research, about audio-visual media, and about the critical slipperiness of identity in performance. Taken as a whole, however, this ambitious and uncompromising volume poses a different kind of challenge to the field: to embody that which we profess, and to profess that which we embody. References Footnotes About The Author(s) HENRY BIAL is Professor and Chair in the Department of Theatre and Dance at the University of Kansas. He is a past President of the Association for Theatre in Higher Education (ATHE) and a Fellow of the Mid-America Theatre Conference. He is the author of Acting Jewish: Negotiating Ethnicity on the American Stage and Screen and Playing God: The Bible on the Broadway Stage , and the editor or co-editor of Brecht Sourcebook, Theater Historiography: Critical Interventions, The Great North American Stage Directors, Vol. 4: Abbott, Carroll, Prince, and The Performance Studies Reader , now in its fourth edition. Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue Introduction Fat Suits and Fat Futures: Ob*sity Drag in The Whale “The Star of the Aggregation”: Maggie Calloway’s Performances of Aggregation and Pleasure in Colonial Manila and British Malaya What’s at Stake? Sustaining DEIJ in U.S. Theatre "The Gift That Keeps on Giving": An Interview with Carmelita Tropicana Saying The F Word: A Conversation with Jordan Tannahill Staging Intimacy and Paradox through a Queer Lens: A Conversation with Jen Silverman Decentered Playwriting: Alternative Techniques for the Stage. Edited by Carolyn M. Dunn, Eric Micha Holmes, and Les Hunter. New York: Routledge, 2024; Pp. 212. Race and the Forms of Knowledge: Technique, Identity, and Place in Artistic Research. Ben Spatz. Evanston: Northwestern University Press, 2024; Pp. 314. Bloody Tyrants & Little Pickles: Stage Roles of Anglo-American Girls in the Nineteenth Century. Marlis Schweitzer. Iowa City: University of Iowa Press, 2020; Pp. 276. Redface: Race, Performance, and Indigeneity. Bethany Hughes. New York: New York University Press, 2024; Pp. 272. The Brothers Size Dead Outlaw 2025 Oregon Shakespeare Festival ZAZ Introduction: New England Theatre in Review 2.0 Greater Boston’s Independent Theatres, 2024-25 Politics Take Center Stage in the Berkshires, 2024-25 Long Wharf Theatre, 2024-25 Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

Andrea Harris Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 27 1 Visit Journal Homepage Sur la Pointe on the Prairie: Giuseppina Morlacchi and the Urban Problem in the Frontier Melodrama Andrea Harris By Published on March 5, 2015 Download Article as PDF When the frontier melodrama, The Scouts of the Prairie , And, Red Deviltry As It Is! , opened in Chicago in December 1872, it marked the beginning of a performance genre that would have significant impact on the American national imagination. Written by Ned Buntline (E. Z. C. Judson), the dime novel author who christened William F. Cody “Buffalo Bill,” The Scouts of the Prairie was the first stage play to star the famous frontiersman as himself, playing out the “real” drama of his Western adventures for spectators. Scouts launched a fourteen-year theatrical tradition that evolved into Buffalo Bill’s Wild West , the extremely successful performance spectacle that played across the US and in Europe for three decades. Scholars have long credited Cody’s Wild West as “the most important commercial vehicle for the fabrication and transmission of the Myth of the Frontier,” the thesis that the road to modernity was necessarily fraught with violent conflicts between “civilized” and “savage” peoples. [1] Appearing alongside Cody in the frontier play were Buntline himself, the scout John “Texas Jack” Omohundro, and, as the American Indian princess Dove Eye and Cody’s love interest, the Italian ballerina Giuseppina Morlacchi. The lion’s share of the existing scholarship on Cody’s performance focuses on his better-known large outdoor spectacles, sidelining the theatrical combinations that started his thespian career. More recent studies are expanding our knowledge of Cody’s stage plays, but even here, no one has questioned the incongruous casting of the famous Italian ballerina as an American Indian woman in the production that launched the western celebrity’s stage career, The Scouts of the Prairie . [2] Most authors mention that the cast of Scouts included a well-known Italian dancer, but stop short of asking what kind of dance she did in the play, why dance might have been included, or what meanings it might have expressed. But by casting such a neutral lens on the dancing Dove Eye, scholars have failed to understand dance itself as a meaningful text in the play. As I will show, Morlacchi’s dancing in The Scouts of the Prairie —not only the fact that she danced, but how , set in context with nineteenth-century discourses on ballet, the female ballet dancer, and the city—produces a more complex reading of Morlacchi’s character and the frontier melodrama. Born in Milan in 1836, Morlacchi was six years old when she entered the famed La Scala ballet academy, then the world’s leader in classical dance under the leadership of Carlo Blasis. With her impeccable training, Morlacchi worked with some of the most reputable choreographers in Europe, and was soon invited to join the ballet company at Her Majesty’s Theatre in London. She was engaged by artist-manager Don Juan de Pol to come to the US to appear in the 1867 The Devil’s Auction , one of the elaborate ballet-spectacles that became immensely popular after the success of The Black Crook in the latter half of the nineteenth century. Morlacchi worked as both a dancer and choreographer on the ballet-spectacle stage, until she left that genre to pursue her own choreographic career. Making its home in Boston, the Morlacchi Ballet traveled the country from 1868-1872, performing a mixed repertory drawn from European Romantic and post-Romantic ballets and American spectaculars and melodramas. Critics saw in Morlacchi’s dancing the essence of European culture transported to American stages. “She has sparked an excitement among the most cultivated of our citizens and everyone wants to see her perform,” [3] asserted the New York Evening Transcript , and Boston papers concurred, “Many of the refined and cultivated people . . . whose knowledge of art has been perfected by European experiences have been the first in America to detect the genius of this danseuse.” [4] How interesting, then, to find Morlacchi, the embodiment of European classicism, the exemplar of cultured taste, appearing alongside the rugged western scouts, bringing European academic dance onto Buffalo Bill’s (otherwise) “wild” frontier stage. It is not clear how Morlacchi found her way into the western melodrama. Her company was performing at Nixon’s Opera House in Chicago in late 1872, when Buntline finally convinced Cody and Omohundro to meet him in that city for their theatrical debut. Morlacchi was a sought-after performer by theatre managers, and was known as a talented dramatic mime. Perhaps previous roles she had created for herself, including a mute Native American woman in The Wept of Wish-ton-wish , made her seem an especially attractive choice for the Dove Eye role. Perhaps it was Morlacchi’s manager, Major John M. Burke, who met Cody a year later through the dancer and became the highly influential publicity manager who crafted much of the legendary imagery of Buffalo Bill’s Wild West , who pointed her towards Buntline’s cast. At any rate, at the end of her company’s season in Chicago in late 1872, Morlacchi was engaged to join the cast of The Scouts of the Prairie as Dove Eye, the Indian maiden. [5] Though no script survives, scholars have been able to rebuild much of the plot of Scouts through program scene synopses and newspaper reviews. [6] As the play opened, trapper Cale Durg (played by Buntline) entered the camp he shared with his ward, the “lovely white girl” Hazel Eye. [7] Buffalo Bill and Texas Jack (both played by themselves) stormed in “with a fiendish yell” [8] and a tale of their last hunt. Dove Eye ran into the scouts’ camp to warn them of her tribesmen’s plans to attack them, led by Wolf Slayer. Yelling war whoops, the four exited, intent on revenge. In the next scene, Hazel Eye was captured by Wolf Slayer and his Indians, recruited by the renegade Mormon Ben, who desired her for his fiftieth wife. Durg tried to save her, but he was outnumbered, and he and Hazel Eye were tied to the stake to be burned. The Indians danced and sang a “Death Dance” around Durg, while he, unperturbed, taunted his captors. Dove Eye “dance[d] in [and] sever[ed] the bonds of Hazel Eye;” together they freed Durg, and fought the Indians. [9] Bill and Jack came to the rescue, vowing “Death to the Redskins,” and Act I concluded with a massive slaughter of Indians, leading the New York Times reviewer to comment that “the unmitigated bloodshed that ends every act and almost every scene of this unique composition were so satisfactory to the public, that the management might be forgiven for hereafter assuming that the key to success must lie in the exhibition of cataracts of gore.” [10] In Act II, Bill declared his love for Dove Eye, and, in turn, Jack his for Hazel Eye. Their bliss was short-lived, however, as both women were again abducted by the Indians, and Durg again captured. Once again tied up (to a tree this time), Durg took the opportunity to deliver a temperance lecture, one of actor/playwright Buntline’s long-time causes. Durg was shot and killed by Wolf Slayer. As Act III opened, Bill and Jack swore vengeance for their slain friend, and Dove Eye and Hazel Eye expressed their loyalty to one another. The Indians gathered for a “Scalp Dance,” as a struggle between Wolf Slayer and Big Eagle, Dove Eye’s father, ended in the stabbing of the latter. When Dove Eye found her father’s body, she prayed to Manitou, the Indian god of revenge—perhaps another opportunity for a dance—then she and Hazel Eye returned to the camp for a final battle. [11] The renegades started a fire and a ferocious war ensued as the scouts and women “triumph[ed] over their enemies, with a train on the Pacific Railroad and a burning prairie in the background.” [12] In the play’s final tableau, the two couples embraced, the lights fading on the triumph of romance framed by the inevitable progression of America’s western frontier. In the very few studies that give her more than a passing mention, Dove Eye is interpreted as “the ubiquitous friendly native maiden,” or the “noble savage” in contrast to the “utter savage” of the warlike Indians around her. [13] Her character is viewed as a Pocahontas figure, giving up her people and culture for the love of the white man, Cody. A common trope on the nineteenth-century stage, the Pocahontas character served as the “most well known and irresistible symbol” of the absorption of American Indians into white culture and the expropriation of their own culture. [14] That absorption was accomplished through the lens of gender and sexuality; as Mary Dearborn notes, “it is precisely because Pocahontas is expected to embody both aspects of the image [the noble Princess and the randy Squaw] that hers is so convenient, compelling, and ultimately intolerable a legend. . . . Her story functions as a compelling locus for American feeling toward . . . miscegenation, or sexual relations between white men and ethnic women.” [15] As Buffalo Bill’s love interest, Dove Eye’s Indian Princess role fulfilled many of these elements in Scouts : the contrast of royal heritage and sexual availability; the assimilation of the forgiving, supportive Indian woman; and proof of the supremacy of white culture with the reassuring combination of Native consent and cooperation. Although the centrality of movement in Morlacchi’s role has not been taken into account in previous scholarship, a dance analysis would reinforce this reading, particularly given the fact that at least some of her dances as Dove Eye seem to have been performed on pointe . One critic noted how a “few graceful steps inserted into one of the scenes reminded playgoers of [Morlacchi’s] former triumph in the ballet.” [16] Another observed in her performance “the fawnlike bound of the antelope—if the antelope ever bounds on the points of its toes.” [17] Joellen Meglin has shown that ballet served to symbolize “civilization triumphing over savagery” in representations of Native Americans in productions at the pre-Romantic Paris Opéra. [18] In Scouts , Morlacchi’s ballet dancing would seem to have functioned similarly, the consummate European ballerina serving as the “whitening” force that mediated between civilization and savagery in Dove Eye’s character. When the Italian ballet star rose to the pointes of her slippers, the image signaled that Dove Eye was more civilized, closer to European culture than her tribesmen, especially in contrast to the other “Death” and “Scalp” dances in the play that served as signs of an “authentic” Indian culture. [19] The incorporation of ballet into Scouts literally replaced a Native dance form with a European one on Dove Eye’s body, an erasure that colluded with the US government’s efforts to colonize Native lands. Yet the “civilization” and “savagery” binary only in part explains the incongruous mixture of buckskin and pointe shoes in Morlacchi’s Dove Eye performance. Robert C. Allen has shown the way in which the female burlesque performer’s body was a site of multiple interpretations, often ambiguous and contradictory, that were related to changing gender and class roles. [20] As I will show, the ballet dancer (or “ballet-girl,” as she was known in popular discourses, no matter her rank onstage) embodied a similar set of tensions, and Morlacchi brought this complexity with her into The Scouts of the Prairie : a little bit of the burlesque tradition on the frontier stage. When dance becomes an equal part of the analysis, the way in which the foreign ballerina and her dancing served as a necessarily complicated signifier for a host of socio-cultural anxieties appears, many of them conflicting, and all of them indicating the need for the stabilizing and reassuring force of the exemplary western hero, Buffalo Bill, at the end of the play. In what follows, I attempt to widen the scope on the meanings that ballet brought into this frontier melodrama by putting it in dialogue with contemporaneous discourses of ballet and the ballet dancer in the mass circulation print industry out of which Scouts arose. Critics certainly found Morlacchi to be a civilizing force in the play, and a much-needed one at that. Although little venom was spared in appraisals of Scouts or its audience, Morlacchi was persistently set apart in the press. “Mlle Morlacchi deserves a word by herself in this wholesale slaughter,” decreed the Boston reviewer; “In the opening piece . . . she danced exquisitely and with all her accustomed grace and skill, and the audience recognized her merit and called her before the curtain accordingly.” [21] Penned another, “in her opening performance she gave a number of her beautiful dances as gracefully and as equisitely [ sic ] as ever.” [22] And one reviewer noted that that the “Indian scalping, buffalo shooting and redskin-whooping drama” appealed to the lower classes seated in the gallery, while the better class of patrons in the house preferred Morlacchi’s dancing in the curtain raiser. [23] For critics, Morlacchi’s dancing was a welcome respite of upper-class taste in the otherwise uncouth frontier melodrama. Such praise of Morlacchi’s dancing in The Scouts of the Prairie has been interpreted rather straightforwardly as evidence of her talent. But here the plot thickens. Critics’ responses to Scouts , and to Morlacchi’s appearance in it, are indicative of the cultural hierarchy that emerged in the latter half of the nineteenth century, one that Lawrence Levine has described as a “struggle to establish aesthetic standards, to separate true art from the purely vulgar.” [24] Persistently dividing the audience and the content of Scouts into “high” and “low” components, the extant criticism points to the struggle over class that that was waged in theatrical life in the latter nineteenth century. And critics indeed saw The Scouts of the Prairie as class warfare. “To criticize this composition as a play, or analyze its plot, would be ridiculous, for it has nothing to do with art,” declared a New York writer. “It is simply a dime novel set to scenery.” [25] While critics readily perceived ballet as a civilizing influence in The Scouts of the Prairie , the existing criticism cannot fully demonstrate how the mostly male, working-class audience that cheered the play would have responded to the incongruous contrast of the “best dancer in New York” playing the role of an Indian woman who shot a rifle, fought, screeched war whoops and chased the bad guys—and mixed it all with the occasional Romantic-style divertissement. [26] The comparison to a dime novel pointed to the fact that playwright Ned Buntline was among the highest-paid authors of the dime novel industry: cheap popular fiction mass-produced by publishing firms between the 1840s and the 1890s, predominantly for a male, white, lower class readership. [27] Buntline’s readership was likely the same audience targeted by The Scouts of the Prairie ; the script was created very quickly by piecing together characters from his dime novel series on Buffalo Bill (although the novelette on Dove Eye was published after the premiere of the play, which suggests she was a new character he created for the stage,) [28] and, as a celebrity author, Buntline received top billing, along with Cody and Omohundro. Before he turned to Western tales in 1859, Buntline was well known for his mystery-of-the-city books, which unveiled the crime and poverty of the city, along with the extravagance and decadence of the rich. [29] Alexander Saxton aligns Buntline’s turn to the West with an overall shift in dime novels after 1850 that brought the ideological dimensions of the “Free Soil hero,” particularly white egalitarianism and class mobility, into the new Western hero. [30] I will return to Saxton’s argument at the end of this article. For now, it is worth noting that Buntline was committed to a nativist political ideology that preached anti-aristocratic egalitarianism and class mobility, and blamed urban problems onto foreign presence in the US. [31] As author and activist Buntline helped shape a working-class, anti-immigrant culture in opposition to the elite and foreign corruption of the industrial city. In Buntline’s urban fiction, the city is a dangerous and unpredictable place, full of dark, secret corners in which foreign-born villains prey on working class heroes and heroines. As Shelley Streeby describes, Buntline’s urban adventures cast the city “as a feminizing space in which ‘fashion’ holds sway and distinguishes a ‘simple’ yet civilized yeoman masculinity from a ‘savage’ state that is implicitly identified with foreign, nonwhite, or urban others.” [32] Buntline often positioned the theatre as one of the primary sites of corruption and immorality in the city, as was the case in his 1848 The Mysteries and Miseries of New York . [33] More precisely, the ballet theatre was the setting for his urban melodrama, Rose Seymour, or The Ballet Girl’s Revenge . Written seven years before the premiere of The Scouts of the Prairie , this dime novel portrayed the ballet world as a den of underground crime in which wealthy and licentious immigrants preyed on poor American girls. Every time Rose, the impoverished, motherless heroine who auditions to be a ballet-girl, enters the Broadway theatre, or even dons her ballet costume, her situation quickly becomes life-threatening: she is pursued, abducted, imprisoned, lusted after, and even set aflame one night when her muslin skirt brushes the gas lights. At one point, six particularly rough male audience members, overcome by her performance, leapt onto the stage and chased her through the theatre, howling and breaking down doors in their pursuit. [34] Published four years before he gave up urban reform literature for the Buffalo Bill dime novels that launched Scouts , the ballet theatre figured in Buntline’s story as a handy metaphor for urban perversions; a violent place devoid of morals, where passions ran wild, appearances could not be trusted, and dangerous foreigners, “rich, handsome, and liberal,” constantly sought to destroy Rose’s innate American goodness. [35] Buntline’s characterization of the moral and social dangers of the ballet theatre was part of a much larger set of nineteenth-century discourses that viewed ballet as a foreign threat to American values. Anti-ballet rhetoric was multi-faceted: religious reformers saw it as a menace to middle-class morality, while dime novel and story paper authors, like Buntline, cast it as part of the larger threat posed to the working classes by immigration and industrialization. That is, attacks on ballet appeared in a wide variety of popular literature, directed at different segments of the population. But these genres were united in their anxiety over the increasing influence of a rapidly growing middle class after the Civil War. Persistent connections were made in popular discourses between this new “fashionable” class, European social and political decay, and the presence of ballet in the United States. The “ballet-girl” (as she was called, no matter her rank) became a site for these anxieties; as in Buntline’s Rose , she was a trigger for multiple concerns about foreign influence, social divisions, and the dangers to American virtues within a rapidly transforming urban space. Unlike on the Opéra stage, to American audiences in 1872, ballet would not necessarily have served as an uncomplicated or even positive symbol of modern civilization. As Barbara Barker has shown, the history of ballet in the US involved “the slow transplanting and rooting of an essentially foreign form.” [36] Since before the turn of the nineteenth century, French and Italian troupes had been touring to America, and by the early decades, European ballerinas were appearing in the US with increasing regularity. As ballet become more popular, debates raged over the meaning of a European high art on the American stage. According to Christopher Martin, by the late 1820s debates over ballet in the US had evolved into a discourse that superimposed questions of national values and identity—indeed, the very fate of the nation—onto the theatrical representation of the female body. [37] While some hoped that European ballet would help America develop its own high culture, detractors saw ballet as symptomatic of a decadent and degenerate European civilization. The latter is perhaps most famously expressed in Samuel Morse’s vitriolic speech on French ballerina Francisque Hutin’s 1827 appearance in New York, in which he decried ballet, “the PUBLIC EXPOSURE OF A NAKED FEMALE,” as “the importation of these lowest instruments of vice from the sinks of monarchical corruption.” [38] For like-minded dissenters, the problem with ballet was that it went for the senses instead of the intellect, inappropriate for the values of the young republic. As the Christian Register put it: There is nothing in Europe which so directly and effectually saps the fountains of virtue and moral sensibility. It has no fellowship with the mind. . . . It excites none of the finer sensibilities of the heart—it calls forth no moral sentiments of any kind. It is the product of a state of society worn out with luxury and indulgence and seeking excitements in the lowest order of natural propensities. . . . We should consider the establishment of the Ballet in the U. States not only as a wide dereliction from the virtues of our forefathers, but as a great moral evil—an evil more contagious and more pernicious to society than any bodily disease which has ever afflicted our country. [39] In such discourses, ballet, seducing viewers with its spectacular and feminine beauty, represented the bread and circuses of the European monarchy, a threat to not only the American theatergoer’s morals, but also to American political institutions. In the furor over ballet in America that raged for most of the nineteenth century, the dance form was linked to European civilization, and the anxieties it provoked for its critics were inextricable from concerns about the fate of the republic. Some hoped that the European art would help America develop its own high culture, but ballet’s dissenters saw it as a threat to the moral, social, and political fabric of the country. When foreign correspondents wrote columns home about the corruptions of Parisian society, ballet was embedded in their warnings. The Parisian ballet-girl was a representative of “the loosest class in the world”: self-indulgent and reckless with her body, her money, and her health. [40] Behind Paris’s proliferation of glittering amusements—its cafes, gardens, department stores, theatres, operas, and ballets—lay a society in decay, a darker world of courtesans and immorality. An attitude of extravagance had overtaken French culture, replacing the Revolutionary “watchwords” of “liberty, equality, [and] fraternity.” While the French people mouthed these ideas, and were taught that they had a democratic government, in reality, they have undergone a social revolution and have come to regard these words in another sense. Liberty [here] does not imply freedom of political action and opinion. On the contrary it means to be free from all concerns of government and to have license to do anything they please with themselves and their property. . . . The French notion of liberty is fulfilled [as long] as the people have the wherewithal to fill their stomachs and indulge their sensuality. [41] Beneath the Parisian fashionable life lurked the ruins of revolutionary ideals. In these accounts, ballet, with its “sumptuous and exhausting lifestyle,” was emblematic of the ruin to which such a life of self-indulgence would inevitably lead. [42] Ballet was a foreign other, a symbol of a decadent and degenerate European culture and political system, and a menace to republican values. But if ballet’s sensuality and excessive “indulgence” made it morally suspect in the antebellum US, by the mid-1860s such lavishness had become the major selling point for a new form, the ballet-spectacle. Most famously represented by the 1866 The Black Crook with its “bewildering forest of female legs” and “barbaric splendor,” ballet-spectacles combined elements from melodrama, farce, and parody, and featured fantastical plots, spectacular special effects, and numerous grand ballets with large casts of European ballerinas. [43] The popularity of these productions generated an outpouring of warnings about their dangers, many of them focused on the female dancer as a site of moral and social transgression. Ballet dancers contrived “to reach men through the senses; to stir their blood with material agencies as the Maria Bonfantis and Sohlkes, and Morlacchis do. Charming exemplars they for American ladies—for the pure daughters of a proud country.” [44] The real cause for alarm was that these amusements indicated a growing preoccupation with pleasure as an end in itself. As a writer for the Brooklyn Eagle parsed, it was not the popularity of ballet per se that was the problem; it was that “the function of a ballet-girl in a modern burlesque or spectacle has nothing to do with either graceful or pantomimic action. She is hired to look pretty, and to appear in little clothing.” The worry that ballet went for the senses, rather than the mind, had long troubled its critics, particularly the religiously-oriented. But after the Civil War, ballet’s pleasurable ends increasingly pointed to larger socio-economic concerns; in particular, “the enjoyment of wealth by a class to whom labor, whether of hand or brain, is alike strange. Money which brings with it no obvious duties . . . can hardly fail to be a disastrous inheritance.” [45] Whereas ballet triggered fears of the corrupting influences of foreign culture throughout the bulk of the nineteenth century, postwar it became central to a new domestic threat: the rise of a culture of consumption and the growth of a new bourgeois class. William Leach has identified the decades after the Civil War as the key period in the development of a “culture of consumer capitalism,” marked by “acquisition and consumption as the means of achieving happiness, the cult of the new, the democratization of desire, and money value as the predominant measure of all value in society.” [46] Urbanization and industrialization eroded the familial and agricultural culture that had characterized America to that point, bringing not only rapid economic and lifestyle changes, but also creating a much more fluid socioeconomic system and an expanding class of nouveau riche in the metropolis, variously known as the “fashionables” or the “shoddy aristocracy.” This new class had gotten their fortunes quickly, probably in a business venture, but completely lacked the “good breeding and intelligence” that suited their new social class. [47] The shoddies were the most flagrant example of a society that worshipped money, and was “content with nothing less than . . . an ever-changing life of amusements.” [48] Certain spaces in the city that were built to accommodate this new upper-middle class, including the park, the shopping mall, the theatre, and the ballet-spectacle—spaces, in other words, in which the fashionable life of newness, leisure, pleasure, and social display was lived—became geographical symbols of the debauchery of this new class in popular literature. [49] Such was the case in a new genre of urban nonfiction formed after the Civil War. These works retained the “wicked city motif” found in their dime novel antecedents, yet they purported to be true accounts of city life, even guides to urban spaces. On the surface, it seems that these urban exposés were primarily addressed to upper class concerns over the disruption posed by the shoddies to the socioeconomic order; yet their wide readership also suggests they were highly popular. Nonetheless, there was a clear relationship between the genres, as the nonfiction works carried forward the core themes of popular urban fiction, including the concern that the metropolis was generating both an aristocracy and an underclass whose degenerate lifestyles were endangering American values. [50] Most of these urban nonfiction works were organized around social types and/or social spaces. A repeated structural motif was the grouping of classes of women to symbolize various forms of urban vice. As Mona Domosh notes, as the primary class of consumers, women often served as targets for fears about the rise of consumer capitalism in post-Civil War discourses. The “desiring” woman became the symbol of the lack of control and tendency for excess responsible for the moral decay of the city. [51] In the urban nonfictional exposés, certain types of women who disrupted conventional social and gender boundaries stood for the physical and moral danger of the city streets: the prostitute, the working woman, and, most importantly for my purposes, the “New York Woman.” The New York Woman served as a metaphor for the vices of “fashionable society,” as illustrated in two urban nonfiction books published in the 1860s: Marie Louise Hankins’s Women of New York and George Ellington’s The Women of New York or the Underworld of the Great City . She dressed stylishly, even extravagantly, performed an elaborate daily toilette to make herself beautiful, and devoted her time to shopping and going to parties, the theatre, the opera, and the ballet, all to the neglect of her children. Amongst the New York Woman’s trespasses was her artifice: through dress, make-up, facial enameling, false hair, false teeth, and devices such as padded calves and ankles, she could appear to be what she was not. Such external artifice pointed to internal deceit; the New York Woman could appear respectable on the outside, but be of wicked heart. “Did we speak of the falsity of women as regards their heart and their inner life,” wrote Ellington, “we would not only tire the reader, but make him lose all faith in human nature, at least as far as women are concerned.” [52] A particular dilemma was the New York Woman’s ability to pass for a higher social class than the one to which she belonged. The New York Woman was also self-indulgent. Obsessed with money and luxury, she gave into her own desires and was seemingly incapable of restraint. The urban exposés traced two possible “routes from personal indulgence to societal destruction: one path followed the course of overconsumption; the other route followed the course of sexual deviance.” [53] In the first of these, her New York Woman’s extravagance led to the downfall of others around her: the men who struggled to support her resorted to illegal ways of getting money or, frustrated by her indulgences, to infidelity; or her servants found themselves buying things they could not afford in a vain attempt to keep up with her expectations of social status. “There is no influence so powerful as that of example; and when one woman steps beyond the bounds of propriety in any direction, she is sure to be followed by a dozen other weak ones,” avowed Ellington, until finally, “the whole of society becomes demoralized and corrupted.” [54] In the second path to social degredation, women turned to various modes of prostitution in order to fulfill their extravagant need for goods, either in gift or payment form. The ballet-girl was a special subtype of the New York Woman in these books. She shared the same faults: she was overindulgent, and her appearance was the result of a great deal of embellishment. “The coryphée is not one to let a chance slip that promises any pleasure,” noted Ellington. “The majority of these girls need and must have excitement. Without it they could not exist. . . . Seemingly, they live but for the pleasures of the day.” [55] The ballet dancer’s grace was a façade that required not only make-up and hair care, but also great physical pain. Accounts of the arduous, violent nature of ballet training were ubiquitous in mid-nineteenth century exposés. Not unlike the fashionable metropolitan woman, who would undergo foot binding to make her feet smaller for the latest footwear, the ballet dancer submitted her body to abnormal suffering in order to create her illusion of perfection. She could not be trusted either. “When ‘made up’ on the stage, with aid of ribbons, gause [ sic ], false curls, a gay costume, and pearl power and vinegar rouge,” cautioned Hankins, “she will appear to be not more than sixteen, and as beautiful as an angel; but […] by day light, in her plain clothes, she might be taken for thirty-five—perhaps forty!” [56] Moreover, her lifestyle all too often led to sexual deviance or to her own destruction. Ellington’s summation is characteristic: “Many have risen to the goal of their ambition, many have given up and returned to their former occupations, while many have sunk low into that dark abyss from which there is no resurrection, without hope and without mercy, betrayed by those who flatter but to ruin.” [57] On the one hand, authors saw the ballet-girl as a victim of this dangerous urban world, even though her temperament made her particularly susceptible to its temptations of materialism and indulgence. This was especially true if she were American: numerous dime novels and newspaper short stories followed the adventures of good American girls, who, being forced into the ballet world (usually because they suffered financial distress, and lacked a mother’s moral guidance), had no choice but to navigate its moral and physical dangers. [58] As Ellington put it, American ballet-girls tended to be much more chaste, especially when compared to the “peculiar ideas of morality” of the French dancers. [59] But on the other hand, the ballet-girl was a symptom of a much bigger socio-economic epidemic. She personified the destruction of simple American values in the one of the city’s most dangerous places: the ballet theatre. The theatre, and especially the ballet theatre, figured prominently in this literature as one of the primary signifiers for the transforming class structure of the city under the influence of the new bourgeoisie. The ballet was one of the places the shoddies could be found flaunting their extravagance, “throw[ing] bouquets to the bare-legged dancers;” even worse, ballet was one of the disrespectable professions, along with “mineral waters” and prostitution, on which the shoddies depended for quick money. [60] In Hankins’ tale, the ballet-girl, whom she calls Helen, came from this shoddy class, forced into dancing to keep her family from starvation when her father quickly made a fortune in some unnamed business, then just as quickly lost it. Helen’s life was miserable: “with an aching heart, and a brain too often burning with the insults which she has received from those who take advantage of her exposed and unprotected situation, poor Helen Bray, like many of her sisters, comes upon the stage to dance and smile, and entertain the public world.” [61] For these authors, ballet served as a locus for the shoddies and their transgressions in multiple ways; it was the site of their creation, existence, and also their downfall. The ballet-girl thus functioned in mid-nineteenth century sensationalist urban literature very much in the way that Peter Buckley has noted of the prostitute. As a “fallen” woman, she served the narrative function of being authorized: to move among the dangerous classes of the city and to recognize—where the novelist and the reader might not—the evil intentions of the fashionably dressed. Because she [was] situated in the places of social and sexual promiscuity, where the extremes of social class converge, she provoke[d] the story of the city. [She allowed] the narration of the unnarratable. [62] The same might be said about the ballet-girl. In both the fictional mysteries-of-the-city and the nonfiction urban exposés, she was able to simultaneously reference the feminized hedonism of “fashionable” society, and the encroachment of European decadence on American society and values. Connoting an influence that was unavoidably “foreign” and potentially deviant, the ballet dancer ushered in the class conflicts and contradictions of the industrial city in all of its most dangerous, “unnarratable,” connotations. Alexander Saxton argues that what united the dime novel industry was the reliance on class struggle as a structural trope, across a diversity of subject matter. Most importantly for my purposes here, the Western narrative was “conceptualized in dime novels in terms of conflicts between fraternal egalitarianism on one hand and social hierarchy and deference on the other.” [63] The widespread support for territorial expansion in the mass press was buttressed by the belief that western lands held the fix for the socio-economic problems of the city. [64] Following this argument, Indian killing was de rigeur for the western hero because western expansion held the promise of a concept of civilization not racked by class conflict, “a western expanding white republic.” [65] Saxton views the western hero as the progeny of the prewar Free Soil hero, the literary representative of the ideals of social mobility and white fraternity that lay at the foundation of Republican ideology. Key characteristics of the western hero included lower-class roots, a background in Indian killing, and the ability to cross class divisions, usually by winning the favor of an upper-class woman’s family and marrying her. [66] Saxton’s exemplary model of such a character is Buntline’s first depiction of Cody in his 1869 Buffalo Bill: The King of the Border Men , the work that soon led both author and subject to their theatrical debut in The Scouts of the Prairie . As Bill, in Buntline’s story, leaves his modest vernacular beginnings to, first, fight the Indians who work for white ruffians, and finally, marry a banker’s daughter, he dramatizes American social advancement. Importantly for my purposes, romantic partnership is crucial to the western hero’s liberation from class boundaries. “It is not so much that lower-class origin has been denied,” explains Saxton, “but that equal access to privileges of the upper class, including acquisition of wealth and marriageability, has been triumphantly vindicated.” [67] From this perspective, one might speculate that, in the eyes of the working-class audience, as Buffalo Bill and Dove Eye embrace at the end of The Scouts of the Prairie against the backdrop of a speeding locomotive, symbol of the westward push of industrialization, perhaps the corruptions of a foreign, elitist culture that the Italian ballerina signified were at least as much in need of containment by the western hero than the alterity represented by the Indian Dove Eye. Not only the savagery of the Native American, but also the vices and cruelties of industrial conflict, were quelled under Cody’s stabilizing hand. When read intertextually with the narrative of the ballet-girl in popular literature, the spectre of a European “other” who gestured Eastward to the class and cultural reorganization of the metropolis emerges in The Scouts of the Prairie , the earliest prototype of the Wild West spectacles. In addition to affirming Dove Eye’s civilized side, Morlacchi’s ballet-dancing body pointed to social and economic worries about class, gender, and race in capitalist civilization. Several issues linger: how was Morlacchi’s dancing positioned in the play, and did the relationship between text and dance ultimately embrace these various levels of meaning or attempt to resolve them somehow? How would audiences in non-urban geographical locations have perceived ballet dancing in Scouts ? What role did the racism aimed at immigrants during the period play in Morlacchi’s—and ballet’s—positioning in the frontier play? [68] These questions remain difficult to answer, given the extant textual and critical resources through which we might rebuild the way in which a high “foreign” art intersected with this dime novel drama. [69] Such problems emerge, however, when we see the incorporation of ballet dancing, and the associations it carried, as a specific dramaturgical choice in The Scouts of the Prairie , one that went far, far beyond mere spectacle to gesture towards the class and cultural divisions at the heart of the question of “civilization” itself. References [1] Richard Slotkin, Gunfighter Nation: The Myth of the Frontier in Twentieth-Century America (New York: Atheneum, 1992), 87, 86. On the Wild West as American mythology, see also Joy Kasson, Buffalo Bill’s Wild West: Celebrity, Memory, and Popular History (New York: Hill and Wang, 2000). [2] Sandra K. Sagala’s monograph is the most comprehensive source on these theatrical productions: see Buffalo Bill on Stage (Albuquerque: University of New Mexico Press, 2008). See also Roger A. Hall, Performing the American Frontier, 1870-1906 (Cambridge: Cambridge University Press, 2001), 50-67. Neither author considers Morlacchi’s dancing in the role of Dove Eye or explores the historical context of ballet in the image or the plays. [3] Qtd. in Chris Enss, Buffalo Gals: Women of Buffalo Bill’s Wild West Show (Guilford, CT: Globe Pequot Press, 2006), 4. [4] Qtd. in Barbara Barker, Ballet or Ballyhoo: The American Careers of Marie Bonfanti, Rita Sangalli, and Giuseppina Morlacchi (New York: Dance Horizons, 1984), 121. [5] Morlacchi’s company was in financial trouble at the time, but there is no direct evidence that she took the role in Scouts out of financial desperation. The year after Scouts premiered, Morlacchi married Omohundro. She appeared in two subsequent Cody melodramas, playing an Indian maiden in The Scouts of the Plains and an Irish girl in Life on the Border , in between which she returned to the opera house for productions of Ahmed and her own production of La Bayadère . Morlacchi and Omohundro split from Cody in 1876 to create their own western combination plays, in several of which Morlacchi played an Indian maiden role. After Omohundro died in 1880, Morlacchi retired from the stage, and spent the following years teaching ballet lessons to the mill workers in Lowell, Massachusetts, where she and Omohundro owned a home. All biographical information drawn from Barker, Ballet or Ballyhoo , 111-167. For John M. Burke, see Chris Dixon, “Introduction: The Mysterious Major Burke,” in John M. Burke, Buffalo Bill from Prairie to Palace . Introduction ed. Chris Dixon. (Lincoln: University of Nebraska Press, 2012). Online at Cody Studies , http://www.codystudies.org/?tag=john-m-burke (accessed 5 September 2014). [6] Early studies that mention the plot include James Monaghan, “The Stage Career of Buffalo Bill,” The Journal of the Illinois State Historical Society 31, no. 4 (December 1938): 414-416; and William S.E. Coleman, “Buffalo Bill on Stage,” Players, 47, no. 2 (1971): 80-91. Craig Francis Nieuwenhuyse’s unpublished dissertation is the most detailed study of The Scouts of the Prairie , and his attempted reconstruction of the plot the most thorough. See Nieuwenhuyse, “Six-Guns on the Stage: Buffalo Bill Cody’s First Celebration of the Conquest of the American Frontier” (PhD diss., University of California, Berkeley, 1981), see especially 43-74 for the plot. Sagala also includes a detailed account of the narrative ( Buffalo Bill on Stage , 21-23). [7] Chicago Daily Tribune , 19 December 1872, 4. The role of Hazel Eye was initially played by Eloe Carfano, but the secondary sources are not clear about her identity. Barbara Barker, Morlacchi’s biographer, says that Carfano was a member of Morlacchi’s ballet company (Barker, Ballet or Ballyhoo , 153); Sandra K. Sagala describes her as a “Cuban actress” who joined the Scouts’ company on tour (Sagala, Buffalo Bill on Stage , 27). Both could be true; as Sagala notes, the reviews are confusing, and it may be that reviewers could not always tell the two women apart. However, Barker’s evidence that Carfano danced with Morlacchi in Scouts is based on the after-the-fact recollection of Omohundro’s brother that “both women danced on the tips of their toes” in the play (Barker, Ballet or Ballyhoo , 156). I have found no reviews that mention Carfano’s dancing, only Morlacchi’s. [8] Nieuwenhuyse, “Six-Guns on the Stage,” 54. Nieuwenhuyse’s source for the following quotations regarding the plot is the Troop C Ledger , Buffalo Bill Historical Center. See note 9 for details about this Ledger. [9] “The Scouts at Pike’s Opera House” (Cincinnati), Clipping, n.d n.p, William F. Cody Collection, “Stage Play Notices and Reviews 1872-1880: Black Book,” in Buffalo Bill Cody Scrapbooks 1875-1903, Manuscript 6, William F. Cody, roll 1. Buffalo Bill Historical Center, Cody, WY. This is a microfilm of the Troop C Ledger, held at the Buffalo Bill Historical Center, which contains numerous newspaper clippings cut so as to fit as many as possible on a page. Most of these clippings do not include dates or page numbers, and in some the name of the publication and/or its location has been omitted as well. Hereafter: BBHC Ledger. [10] “Amusements,” New York Times , 1 April 1873, 4. [11] Barker suggests a dance may have been incorporated into Dove Eye’s prayer scene; see Barker, Ballet or Ballyhoo , 156. [12] Qtd. in Nieuwenhuyse, “Six-Guns on the Stage,” 72. [13] Hall, Performing the American Frontier , 54; Nieuwenhuyse, “Six-Guns on the Stage,” 111. [14] Rebecca Jaroff, “Opposing Forces: (Re)Playing Pocahontas and the Politics of Indian Removal on the Antebellum Stage,” Comparative Drama 40, no. 4 (Winter 2006/2007): 486. [15] Mary V. Dearborn, Pocahontas’s Daughters: Gender and Ethnicity in American Culture (New York: Oxford University Press, 1986), 99. [16] “The Scouts of the Prairie: A Lively Representation of Border Life” (Utica), BBHC Ledger, n.d., n.p. [17] “Academy of Music” (Indianapolis), BBHC Ledger, n.d n.p. [18] Joellen Meglin, “‘Sauvages,’ Sex Role and Semiotics: Representations of Native Americans in the French Ballet 1736-1837, Part Two: The Nineteenth Century,” Dance Chronicle 23, no. 3 (2000): 291. [19] Real Native Americans were added to the cast after the premiere, where they were mixed with non-Native “extras.” Costumes, weaponry, songs, and dances included in the play all worked to signify the display of an authentic Native culture onstage. Nieuwenhuyse notes that critics had trouble seeing the difference between the Native and non-Native performers, and that, ultimately, reviewers emphasized the overall brutality of the Indians through stereotypes that reinforced government’s eradication policies. Nieuwenhuyse, “Six-Guns on the Stage,” 29, 43, 79-80, 130-31. [20] Robert C. Allen, Horrible Prettiness: Burlesque and American Culture (Chapel Hill: University of North Carolina Press, 1991). [21] Boston Daily Advertiser , 4 March 1873, issue 54, column G. The reviewer’s reference to “Madmoiselle” Morlacchi points to the fact that, although predominately Italian, dancers in the ballet-spectacles were typically billed as “French” to cater to an emergent bourgeois class who saw Paris as the apex of cultural refinement, see Barker, Ballet or Ballyhoo , 6. [22] Qtd. in Nieuwenhuyse, “Six-Guns on the Stage,” 50. [23] Qtd. in Sagala, Buffalo Bill on Stage , 64. [24] Lawrence Levine, Highbrow/Lowbrow: The Emergence of Cultural Hierarchy in America (Cambridge: Harvard University Press, 1988), 128. Also see Hall, Performing the American Frontier , 12-14; Sagala, Buffalo Bill on Stage , 16, 64. [25] “The Scouts of the Prairie” (Niblo’s Garden, New York City), BBHC Ledger, n.d n.p. [26] BBHC Ledger, no title, n.d., n.p. Reviews note that, while the packed houses at The Scouts of the Prairie were predominantly male, the audience was a mixture of upper and lower class patrons. See also “From the Prairie: Buffalo Bill, Texas Jack and Ned Buntline at the Academy of Music,” which describes how “men seemed to be arranged in close layers from the orchestra railing clear away up to the remotest corners of the gallery.” BBHC, n.d., n.p. My account of Morlacchi’s dancing in the play draws on the account of her biographer Barbara Barker, who describes that Morlacchi’s choreographic style adhered to the pantomimic, dramatic style of the ballet d’action tradition in which she was trained. [27] The dime novel industry included story papers, dime novels, and pamphlets like the cheap library. Michael Denning states that the continuities and repetitions between these formats justifies embracing them all under the term “dime novels,” which also distinguishes this genre from publications aimed at a middle-class readership. I am following his usage of the term. See Michael Denning, Mechanic Accents: Dime Novels and Working-Class Culture in America (New York: Verso, 1987), 10-12. On the composition of the dime novel audience, see Denning, Mechanic Accents 27-30, and also Alexander Saxton, The Rise and Fall of the White Republic: Class Politics and Mass Culture in Nineteenth-Century America (New York: Verso, 1990), 328. [28] Nieuwenhuyse, “Six-Guns on the Stage,” 82-83. This is not to say that Dove Eye did not have antecedents in Buntline’s novels, which invites further research. [29] Buntline’s first frontier story was Stella Delorme; of The Comanche’s Dream: A Wild and Fanciful Story of Savage Chivalry , which launched a series of Western dime novels. Nieuwenhuyse, “Six-Guns on the Stage,” 82. Buntline’s oeuvre also included international adventure romances, Naval stories, and urban melodramas. For a well-developed examination of Buntline’s career, see Chapter 5 of Peter Buckley, To the Opera House: Culture and Society in New York City, 1820-1860 . (PhD diss., State University of New York at Stony Brook, 1984). [30] Saxton, The Rise and Fall of the White Republic , 196. [31] Buntline switched party affiliations often, but was a committed member of the nativist cause from at least 1848 to the late 1850s, a member of the Order of United Americans and their offspring, the Know-Nothing Party. He also played a leading role in the American Committee, which helped instigate the 1849 Astor Place theatre riot, an event directly related to the class oppositions grafted onto the growing division between “high” and “low” culture. Later, as a celebrity author, Buntline was recruited to campaign for the Republican Party in 1876, 1880, and 1884. Splitting with the Republican Party in 1884, when he refused to support candidate James G. Blaine, he announced himself as an Independent Republican, and then fell out of favor with the Party for his earlier affiliation with the Know-Nothings. See Jay Monaghan, The Great Rascal: The Life and Adventures of Ned Buntline (Boston: Little, Brown and Company, 1952), 162-181, 192-217, 264, 272, 279-80. While it goes beyond the scope of my analysis of Morlacchi’s role in The Scouts of the Prairie , it also bears mention that Buntline’s nativist politics are also evident in the fact that, although the Indians in the play bear the brunt of the punishment, the real villains are the Mormon and immigrant renegades who mastermind the Indian attacks on the scouts. For a fuller account of mid-nineteenth century Republicanism than I can provide here, see Eric Foner, Free Soil, Free Labor, Free Men (New York: Oxford University Press, 1970); on nativism, see Dale T. Knobel, America for the Americans: the Nativist Movement in the United States (New York: Twayne, 1996). [32] Shelley Streeby, American Sensations: Class, Empire, and the Production of Popular Culture (Berkeley: University of California Press, 2002), 143. [33] For instance, the working-class heroine is threatened by the wealthy foreigner who pursues her that he will have her reputation ruined like Clara Norris (an actress of the day) “or any other of the stock company of the theatre of vice in the city.” Elsewhere, the theatre stands as a metaphor for the dark side of the city: the domain of the city prostitute is referred to as “the theatre of nightly infamy.” Ned Buntline, The Mysteries and Miseries of New York: a story of real life (New York, 1848), 159, 9. Electronic version available by Sabin Americana . Gale, Cengage Learning, http://galenet.galegroup.com.ezproxy.library.wisc.edu/servlet/Sabin?af=RN&ae=CY103135748&srchtp=a&ste=14, (accessed 15 August 2013). [34] Ned Buntline, Rose Seymour, or The Ballet Girl’s Revenge, a tale of the New-York Drama (New York: Hilton, 1865). [35] Ibid., 29. [36] Barker, Ballet or Ballyhoo , 3. [37] Christopher Martin, “Naked Females and Splay-Footed Sprawlers: Ballerinas on the Stage in Jacksonian America,” Theatre Survey 51, no. 1 (May 2010): 95-114. [38] Qtd. in ibid., 100. [39] Christian Register , 8 December 1827, 6, 49. [40] “The Ballet-Girls of Paris,” Brooklyn Eagle , 22 February 1870, 6. [41] “Foreign Correspondence,” Brooklyn Eagle , 9 January 1858, 2. [42] “The Ballet-Girls of Paris,” 6. [43] Qtd. in George Freedley, “The Black Crook and the White Fawn,” in Chronicles of the American Dance: From the Shakers to Martha Graham , ed. Paul Magriel (New York: Da Capo Press, 1978), 77, 70. [44] Junius Henry Browne, “The Ballet as a Social Evil,” Northern Monthly , II (2 April 1868). Qtd. in Barker, Ballet or Ballyhoo , 18. [45] “The Social Morality of the Day,” The Brooklyn Eagle , 8 June 1871, 1. Brooklyn Daily Eagle Online, http://eagle.brooklynpubliclibrary.org/Default/Skins/BEagle/Client.asp?Skin=Beagle (accessed 14 November 2012). [46] William Leach, Land of Desire: Merchants, Power, and the Rise of a New American Culture (New York: Vintage Books, 1993), 3. [47] George Ellington, The Women of New York: Or, the Under-World of the Great City: Illustrating the Life of Women of Fashion, Women of Pleasure, Actresses and Ballet Girls, Etc. (New York: New York Book Co., 1869), 117. [48] Ibid., 24. [49] On the construction of social spaces, including theatres, for the growing middle-class, see Mona Domosh, “The Women of New York: A Fashionable Moral Geography,” Environment and Planning D: Society and Space 19, no. 5 (2001): 577-579. On the way in which the rise of the ballet-spectacle intertwined with and helped promote the dominance of business-class theatrical production in the post-Civil War years, see Bruce McConachie, Melodramatic Formations: American Theatre and Society, 1820-1870 (Iowa City: University of Iowa Press, 1992), 231-257 (especially 242-243 on ballet-spectacles, or “musical extravaganzas”). [50] Stuart M. Blumin, “Explaining the New Metropolis: Perception, Depiction, and Analysis in Mid-Nineteenth Century New York City,” Journal of Urban History 11 (November 1984): 11. See Blumin, “Explaining the New Metropolis,” 35, for the sales of these books, which numbered in the hundreds of thousands. As Blumin noted in 1984, the postwar urban nonfiction is an understudied genre; I found little additional scholarship on this literature, with the exception of Mona Domosh’s “The Women of New York: A Fashionable Moral Geography.” Drawing on Blumin’s work, Denning notes that the relationship between these nonfictional urban exposés and mysteries-of-the-city novels is evidenced in the fact that some authors attempted to work in both genres; Denning, 228, no.8. [51] Domosh, “The Women of New York,” 575. [52] Ellington, The Women of New York , 90. [53] Domosh, “The Women of New York,”586. [54] Ellington, 121. [55] Ibid., 515. [56] Marie Louise Hankins, Women of New York (New York: M.L. Hankins & Co., 1861), 157-58. [57] Ellington, 514. [58] See, for example, “The Ballet Dancer,” Brooklyn Eagle , 20 August 1853, 1. [59] Ellington, 513, 511. [60] Ibid., 117, 119. [61] Hankins, Women of New York , 159-160. [62] Peter Buckley, To the Opera House: Culture and Society in New York City, 1820-1860 . (PhD diss., State University of New York at Stony Brook, 1984), 442-443. Buckley’s subject is the character of the prostitute in Ned Buntline’s 1848 The Mysteries and Miseries of New York . [63] Saxton, Rise and Fall , 330. Arguing that dime-novel thematic material often supported Republican party ideology, and that the industry maintained close ties to that party, Saxton places the western hero in popular fiction after 1850 within the lineage of the earlier “Free Soil hero,” who “by transcending the limits of region and class, could bid for national spokesmanship” (187). See Saxton, 183-203; 321-347. [64] Alexander Saxton, “Problems of Class and Race in the Origins of the Mass Circulation Press,” American Quarterly 36, no. 2 (Summer 1984): 229-230. [65] Alexander Saxton, “The Racial Trajectory of the Western Hero,” Amerasia 11, no. 2 (1984): 70. Saxton locates one source of the western hero in Jacksonian democracy, in which class divisions and upper-class dominance were broken down through appeals to egalitarian ideals within white civilization and racial hostility against enemies outside of it; see 68-70. Also Saxton, Rise and Fall , 183-201. [66] On the Free Soil hero, see Saxton, Rise and Fall , 195ff; on the western hero as the inheritor of those values, see 321-344. [67] Saxton, Rise and Fall , 337-338. [68] Matthew Frye Jacobson has documented that, with swelling immigration in the nineteenth century, “white” became no longer a singular, monolithic category, but rather plural, subject to shades and variations. Celtic, German, and Italian immigrants in particular were perceived as “savage,” or racially in-between, and thus unfit for citizenship. See Jacobson, Whiteness of a Different Color: European Immigrants and the Alchemy of Race (Cambridge: Harvard University Press, 1998). Some criticism of the Italian dancers who brought ballet to American shores suggests that they were at times viewed through such racialist lenses, not readily seen as “white” in the public eye. For instance, in her role as Dove Eye, Morlacchi was referred to as the scouts’ “dusky-faced friend” (“The Scouts of the Prairie: A Lively Representation of Border Life” [Utica]), and as “tawny but not tawdry” [“Academy of Music” (Indianapolis), BBHC Ledger, n.d., n.p.]. And when a Omaha reviewer described Morlacchi as “a mulatto dancer,” Cody shot back that such a claim was “simply contemptible ,” and corrected that “[her] skin is as white, and blood as pure as your own—if not purer” (qtd. in Sagala, Buffalo Bill on Stage , 26). The racialist conflicts associated with Italian ballerinas in the nineteenth-century US warrant greater exploration. [69] I explore the historiographic problems associated with this research more fully in Andrea Harris, “The Phantom Dancer, or, the Case of the Mysterious Toe Shoe in the Frontier Prop Closet,” in “A Tyranny of Documents: The Performing Arts Historian as Film Noir Detective,” ed. Stephen Johnson, special issue, Performing Arts Resources 28 (2011): 151-59. Footnotes About The Author(s) ANDREA HARRIS is assistant professor of dance at the University of Wisconsin-Madison. Her current book, Making Ballet American , is forthcoming from Oxford University Press. Her essays have appeared in Dance Chronicle , Interrogating America Through Theatre and Performance , Discourses in Dance , and Avant-Garde Performance and Material Exchange , and she is the editor of Before, Between, and Beyond , the most recent collection of dance historian Sally Banes’s works. Dr. Harris has also taught at Texas Christian University, the University of Oklahoma, and the Universidad de las Américas. Her performance credits include the Martha Graham Dance Company and Li Chiao-Ping Dance. Editorial Board: Co-Editors: Naomi J. Stubbs and James F. Wilson Advisory Editor: David Savran Founding Editors: Vera Mowry Roberts and Walter Meserve Editorial Staff: Managing Editor: Phoebe Rumsey Editorial Assistant: Fabian Escalona Advisory Board: Bill Demastes Amy E. Hughes Jorge Huerta Esther Kim Lee Kim Marra Beth Osborne Robert Vorlicky Maurya Wickstrom Stacy Wolf Esther Kim Lee Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue Refusing the Reproductive Imperative: Sex, Death, and the Queer Future in Peter Sinn Nachtrieb's boom "Just Saying Our Goodbyes": Elegies' Queer Interventions into the History of 9/11 James Purdy as Playwright: A Retrospective Reading of A Day After the Fair and The Paradise Circus Sur la Pointe on the Prairie: Giuseppina Morlacchi and the Urban Problem in the Frontier Melodrama Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Published by the Martin E. Segal Theater Center at the Graduate Center CUNY, supported by American Theater Drama Society. Back to Top Untitled Copy of Untitled Keep Reading < Back Journal of American Drama & Theatre Volume 34 Visit Journal Homepage Issue 1 Performance and the Disney Theme Park Experience: The Tourist as Actor. Jennifer A. Kokai and Tom Robson, eds. Cham, Switzerland: Palgrave Macmillan, 2019; Pp. 292. Hui Peng BOOK REVIEW The Risk Theatre Model of Tragedy: Gambling, Drama, and the Unexpected. Edwin Wong. Victoria, Canada: Friesen Press, 2019; Pp. 363. David Pellegrini BOOK REVIEW Susan Glaspell’s Poetics and Politics of Rebellion. Emeline Jouve. Iowa City, University of Iowa Press, 2017; Pp. 258. Jennifer-Scott Mobley BOOK REVIEW Radical Vision: A Biography of Lorraine Hansberry. Soyica Diggs Colbert. New Haven: Yale, 2021; Pp. 273. Kristyl D. Tift BOOK REVIEW The Mysterious Murder of Mrs. Shakespeare: Transgressive Performance in Nineteenth-Century New York Mia Levenson and Heather S. Nathans ARTICLE “What Will Be Changed?”: Maxwell Anderson and the Literary Legacy of Sacco and Vanzetti Dan Colson ARTICLE Theatre of Isolation Madeline Pages ARTICLE “A Certain Man Had Two [Kids]”: Tragic Parables, “The Prodigal Son,” and Edward Albee's The Goat Michael Y. Bennett ARTICLE “Who Lives, Who Dies, Who Tells [Her] Story”: An Intersectional Analysis of the Women of Hamilton Leticia L. Ridley ARTICLE Issue 2 Embodied Reckonings: “Comfort Women,” Performance and Transpacific Redress Devika Ranjan BOOK REVIEW The Interdisciplinary Theatre of Ping Chong: Exploring Curiosity and Otherness Craig Quintero BOOK REVIEW Love Dances: Loss and Mourning in Intercultural Collaboration grace shinhae jun BOOK REVIEW Introduction to Asian American Dramaturgies Donatella Galella INTRODUCTION Behind the Scenes of Asian American Theatre and Performance Studies Donatella Galella, Dorinne Kondo, Esther Kim Lee, Josephine Lee, Sean Metzger, and Karen Shimakawa INTERVIEW On Young Jean Lee in Young Jean Lee's We're Gonna Die by Christine Mok Christine Mok ARTICLE Representation from Cambodia to America: Musical Dramaturgies in Lauren Yee’s Cambodian Rock Band Jennifer Goodlander ARTICLE The Dramaturgical Sensibility of Lauren Yee’s The Great Leap and Cambodian Rock Band Kristin Leahey with Joseph Ngo ARTICLE Holding up a Lens to the Consortium of Asian American Theaters and Artists: A Photo Essay Roger Tang ARTICLE Theatre in Hawaiʻi: An “Illumination of the Fault Lines” of Asian American Theatre Jenna Gerdsen ARTICLE Randall Duk Kim: A Sojourn in the Embodiment of Words Baron Kelly INTERVIEW Reappropriation, Reparative Creativity, and Feeling Yellow in Generic Ensemble Company’s The Mikado: Reclaimed kt shorb ARTICLE Dance Planets Al Evangelista ARTICLE Dramaturgy of Deprivation (없다): An Invitation to Re-Imagine Ways We Depict Asian American and Adopted Narratives of Trauma Amy Mihyang Ginther ARTICLE Clubhouse: Stories of Empowered Uncanny Anomalies Bindi Kang ARTICLE Off-Yellow Time vs Off-White Space: Activist Asian American Dramaturgy in Higher Education Daphne P. Lei ARTICLE Asian American Dramaturgies in the Classroom: A Reflection Ariel Nereson ARTICLE Journal of American Drama & Theatre JADT publishes thoughtful and innovative articles and reviews on theatre, drama, and performance in the Americas – past and present. Please refer to our Style Guide for submission information and general formatting guidelines. Send all general queries to the editors at jadtjournal@gmail.com . Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage

Dohyun Gracia Shin Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 33 1 Visit Journal Homepage Contemporary Women Stage Directors: Conversations on Craft. Paulette Marty. London; New York: Methuen Drama, Bloomsbury Collections, 2019; Pp. 292 + viii. Dohyun Gracia Shin By Published on January 11, 2021 Download Article as PDF Contemporary Women Stage Directors: Conversations on Craft. Paulette Marty. London; New York: Methuen Drama, Bloomsbury Collections, 2019; Pp. 292 + viii. Contemporary Women Stage Directors: Conversations on Craft presents an ambitious compilation of interviews with twenty-seven contemporary women stage directors, while archiving and reflecting on relatively underrepresented women stage directors in the US and the UK. Tracing the past two decades, Marty notes that few published books focus on female stage directors. She points to two volumes by Anne Fliotsos and Wendy Vierow as rare examples. Marty distinguishes her project by focusing on mid-career women stage directors—who she argues are not featured enough by Fliotsos and Vierow. This volume provides readers the rare chance to hear disparate, highly-active women directors’ reflecting in their own words about their experiences, insights, styles, labors, and vision. Based on her experience working both as a theatre researcher and practitioner (dramaturg/director), Marty also provides a window on the contemporary theatre industry, opening far beyond how gender intersects with artistic lives. What makes this book unique in structure is that Marty directs, in effect, her book. Interview-based books deploying question-and-answer structures often feature a handful of interviewees in a chapter or section. Instead, she divides chapters, as if splitting beats, and places quotes and excerpts from her interviewees in each chapter according to its theme, as if casting speakers in dynamic dialogue. She aligns thematic chapters like scenes that build into a larger narrative: this journey of women directors pursuing their careers begins with incubating projects and concludes with each director’s own vision of today’s theatre. Although the book’s organizational structure does not provide a clear, holistic profile of each individual director, as Marty acknowledges in the introduction (9), this thematic approach instead distinctly guides readers to respect a director’s role and labor. Marty also provides a series of inspiring models, amplifying the influence of women directors working at an array of theatre venues in the US and UK. In the first two chapters, Marty sheds light on the directors’ incubating process. Chapter 1 opens by laying out how individual directors choose a particular piece of work. For example, Lear deBessonet, the founding director of the Public Theater’s Public Works project, explains that she stages classics since “no one is the authority” (24) which thereby opens up collective imagination. Marty also considers how varied directors and artistic directors actually scaffold their work: finding their niche, planning seasons, choosing collaborators, and mounting their plays in a theater. Chapter 2 demonstrates her subjects’ labor of engaging with scripts and ideas prior to rehearsals. She emphasizes each director’s signature style of analyzing the play, for instance. Further, she expands our grasp of the directorial role by examining how her subjects collaborate with playwrights, play multiple roles besides that of a director, prepare for rehearsals, and communicate with audiences. Chapters 3 and 4 focus on how these directors shape performances, starting from conceptualization of the visual and acoustic, and then moving into the rehearsal room, and, ultimately, the stage. Chapter 3 highlights how the chosen directors envision theatrical worlds visually and acoustically, collaborating with designers. Here, Marty approaches relationships between directing and designing theatre horizontally. Inspired by her subjects, she analyzes spectacle and sound beyond servers of directorial messages, conveying a comprehensive picture of the theatrical process to readers. In Rachel Chavkin’s words, it is a director’s process of “discovering the world with designers and actors” (99).True to the volume’s subtitle, Chapter 4 presents a “conversation on craft,” guided by these leading directors’ invaluable experiences and advice on the rehearsal process. Using quotes, Marty covers the practical process of rehearsal: casting actors, setting the tone for rehearsals, empowering actors, shaping the process, and using research in rehearsals. For instance, Maria Aberg, who is known for “her innovative, feminist productions of Shakespeare and other classics at the Royal Shakespeare Company” (2), introduces points she considers in the casting process when she changes the gender of a character. Readers will find many gems and tips. In the final chapters, Contemporary Women Stage Directors focuses on how each of these experienced directors develop their careers and navigate the US and UK theatre scenes. Chapter 5 considers how the directors sustain their projects, dealing with concerns such as “financial security, community, quality of life, and relationships” (159). Pursuing the theme of work-life balance, Marty places quotes from Leah Gardiner, Kimberly Senior, and Lucy Kerbel together to cover issues such as motherhood, labor and pressure. In particular, Kerbel explains that “the loop of visibility” (190) exposes directors to critics’ attention which sustains their projects. She elaborates on gendered inequality in the field by mentioning how maternity leave easily drops women directors from that loop. If Chapter 5 extensively covers their individual lives and career arcs, Chapter 6 specifically focuses on their diverse experience with systemic challenges tied to their gender, racial and/or ethnic identities in the theatre industry. The 6th chapter analyzes obstacles and disparities in the field through her array of case studies, integrating an intersectional perspective. For instance. Leah Gardiner, Paulette Randall, and KJ Sanchez tell their stories of experiencing misogyny and racism in the field. Importantly, Marty pays attention to how these women directors navigate systemic obstacles. For example, Roxana Silbert and Nadia Fall emphasize that diversity opens up more diversity and brings an alternative gaze to the field, which is dominated by white male directors. Marty concludes her book with the directors’ insight on theatre today and their expectations as working professionals. In the conclusion, Marty summarizes her interview research in two categories: what she did not find and what she did. What is notable here is her picture of a director as a relationship builder. Marty explains that “the director’s role is to build and facilitate relationships , specifically (1) between a play and an audience and (2) among members of the collaborative team” (288). Likewise, Marty, as the director of this book, builds a relationship between these women directors and her contemporary readers. She creates a bridge for these mid-stream women directors —who struggle for their comparatively underrepresented stories and insights to be heard— bringing their voices and methods as accomplished practitioners to readers, both artists and scholars. By providing many substantial examples of brilliant, motivating women stage directors from the US and UK in the early 21st century, this significant study will benefit theatre researchers and our future generation of women (and other) theater directors, artistic directors and, one hopes, producers. References Footnotes About The Author(s) DOHYUN GRACIA SHIN The Graduate Center, CUNY Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue "Ya Got Trouble, My Friend, Right Here": Romanticizing Grifters in American Musical Theatre Troubled Collaboration: Belasco, the Fiskes, and the Society Playwright, Mrs. Burton Harrison Unhappy is the Land that Needs a Hero: The Mark of the Marketplace in Suzan-Lori Parks's Father Comes Home from the Wars, Parts 1-3 Silence, Gesture, and Deaf Identity in Deaf West Theatre's Spring Awakening Contemporary Women Stage Directors: Conversations on Craft. Paulette Marty. London; New York: Methuen Drama, Bloomsbury Collections, 2019; Pp. 292 + viii. Ensemble-Made Chicago: A Guide To Devised Theater. Chloe Johnson and Coya Paz Brownrigg. Evanston: Northwestern University Press, 2019. Pp. 202. Twenty-First Century American Playwrights. Christopher Bigsby. Cambridge: Cambridge University Press, 2018; Pp. 228. Encounters on Contested Lands: Indigenous Performances of Sovereignty and Nationhood in Québec; Provocative Eloquence: Theater, Violence, and Antislavery Speech in the Antebellum United States Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

Bennet Schaber Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 35 1 Visit Journal Homepage “An Art for Which There Is as Yet No Name.” Mobile Color, Artistic Composites, Temporal Objects Bennet Schaber By Published on November 16, 2022 Download Article as PDF “[T]o reduce everything to terms of motion, to see everything passing into everything else by almost insensible gradations, to refuse to accept any firm line of demarcation… this running over of every art into every other art… in all the arts the principle of motion prevails over the principle of repose.”— Irving Babbitt , The New Laokoon: An Essay on the Confusion of the Arts[1] “Repose is the property of dead things; with the living it is only a passing accident.”— Hiram Kelly Moderwell , The Theatre of Today [2] “What is a life that is in need of being constantly resuscitated?”— Bernard Stiegler , Technics and Time [3] In 1934, Robert Edmond Jones (1887-1954), celebrated stage designer and director, went to Hollywood. There he joined his friend, colleague and former Harvard classmate, producer Kenneth Macgowan, at RKO. At Harvard the two had both been students in George Pierce Baker’s famed English 47 playwriting workshop and later, in New York along with Eugene O’Neill, another Baker alumnus, formed the ‘triumvirate’ of Experimental Theatre Inc., producing over twenty plays in three seasons (1923-6) at the Provincetown Playhouse and Greenwich Village Theatre. These included two landmarks of the new movement in the North American theatre, O’Neill’s The Emperor Jones (1924) with Paul Robeson and Desire Under the Elms (1924) with Walter Huston, the latter designed and directed by Jones. Both plays would become motion pictures. Jones, like other practitioners of “the new stagecraft,” was celebrated for his use of color in costuming, stage architecture and lighting, and was so part of a “talent pool” courted not only by Broadway, but by the burgeoning retail industry and, of course, Hollywood. He was, then, one of the principals of what in 1928 the Saturday Evening Post called “The New Age of Color.”[4] Jones had come West to serve as “color designer,” a newly created position, for an experiment that turned out to be the first non-animated, three-color, Technicolor film, the Academy-Award winning short, La Cucaracha (Pioneer/RKO 1934) (Fig. 1). For Jones it was, if words are to be believed, a dream come true. “Color has come to stay in pictures,” he wrote in Vanity Fair earlier in the year. “When this issue reaches the press I shall be in Hollywood where I hope to put some of my dreams into color—or properly speaking into Technicolor, for that is the name of the process in which I am interested.”[5] Fig. 1, La Cucaracha (Pioneer/RKO, 1934). Frame grab. A year later, Jones returned to the pages of Vanity Fair , this time to discuss his work as “artistic director” for Pioneer/RKO’s Becky Sharp (1935), the first feature-length Technicolor film, directed by Rouben Mamoulian and, like La Cucaracha, produced by Macgowan (Fig. 2).[6] Fig. 2, Becky Sharp (Pioneer/RKO, 1935). Frame grab. He enthused about the “advent of color in pictures” and situated it not only within the history of film—“images began to move… then they began to speak… now they are taking on all the colors of life…”—but within a world history at once aesthetic and speculative. Technicolor becomes for him a metonymy for technology itself, capable of reaching back to Homer and faithfully reproducing “the wine-dark sea, the rosy-fingered dawn,” but also presaging a future in which images “will step off the screen and appear before you in the round” and that will, finally, “make every human being on this earth immediately present to every other being.” Technicolor signaled a past, revivified in all of its chromatic intensity, and a future, anticipated in its full, living, even utopian dimensions. And he added, “I cannot say why this should be so. But it is the way things seem to be moving.”[7] Vividness and presence, movement and time: Color, or rather, Technicolor, was redolent with and suggestive of all of these. Indeed, color was suggestion itself. In Jones’s words, “it affects us emotionally; it means something to us.” Thus, he adduced an entire chromatic semiotics both natural and cultural: “Light bright colors make us feel gay. Dark sombre colors make us feel sad. We see red; we get the blues; we become purple with rage; green with envy… red and green make us think of Christmas….” In fact, this semiotics of color, bound to a strict but not inflexible set of rules and guidelines, would quickly transform into industrial standards for color films.[8] But if color required these kinds of formal, limiting and organizing procedures, it was because in it there was something else; and that something else, to Jones’s mind at least, would require “artists who will explore the infinite potentialities of the new medium.” That excess element, in order to be expressed, required an analogy that, in the long run, may have been no analogy at all: music. Beautiful color is pleasing to our eyes just as beautiful sound is pleasing to our ears. But, more than this, beautiful color, properly arranged and composed on the screen and flowing from sequence to sequence just as music flows from movement to movement, stirs our minds and emotions in the same way that music does. Color on the screen—mobile color, flowing color—is really a kind of visual music. Or rather, it is an art for which there is as yet no name.[9] Like music, “arranged and composed,” color, mobile and flowing, was a form of flux in excess of any informal patchwork or formal taxonomy of significations. Although immanent to its medium or support, it took on an independence of movement and vibration; and although an optical element of the film narrative, it transcended the order of representation of the fable. Clearly, it could “enhance the action of the drama” or become “an organic part of it….” But in principle, it was irreducible to the technical, regular and inexorable procession of the film machine or to the formal rhythms and progressions of the drama. A color of a dress? Of course. Of the sky? Yes. A metaphor? An association? Certainly. But also something simultaneously more material and more abstract, mobile, flowing. Perhaps this is why it had “no name.” Color, therefore, introduced, or re-introduced, a certain tension into the film that became even more apparent after the premiere of Becky Sharp . Color, like sound before it, re-asserted the cinema as what Rudolf Arnheim would call “an artistic composite,” with its variety of perceptual and formal registers always potentially at war with one another and themselves.[10] Forces of indeterminacy consistently threatened narrative and more general aesthetic coherence, technical feats of astonishment could overwhelm artistic restraint, perceptual and sensory independences could work below or above principles of integration, even the repetitive cycles of reels and frames were potentially at odds with the forward momentum of lengths of film. In short, there was a friction between what might be called avant-garde tendencies and conventional norms; and Jones’s work in theatre design was rooted in both camps. Color semiotics was one thing, mobile color was another. In addition, La Cucaracha and Becky Sharp were “demonstration” films, prototypes for the new three-color Technicolor process. And their need to highlight the process of color itself accentuated these tensions. The demonstration, meant to suggest a certain aesthetic and industrial teleology, in Jones’s words, “the way things seem to be moving,” also suggested its potential opposite, a kind of corrosive, vibrational undoing of that forward momentum. Reviewing the premiere at Radio City Music Hall for the New York Times , Andre Sennwald put his finger on many of these fundamental tensions while echoing Jones’s rhetoric. Although Becky Sharp ’s faults were “too numerous to earn it distinction as a screen drama,” as “an experiment it is a momentous event, and it may be that in a few years it will be regarded as equal in importance of the first talking pictures.” He added: This is not the coloration of natural life, but a vividly pigmented dream world of the artistic imagination. … [T]he most glaring technical fault is the poor definition in the long shots, which convert faces into blurred masses…. [T]here is also a tendency to provoke an after-image when the scene shifts abruptly to a quieter color combination…. At the moment it is impossible to view Becky Sharp without crowding the imagination so completely with color that the photoplay as a whole is almost meaningless. … The real secret of the film resides not in the general feeling of dissatisfaction which the spectator suffers when he leaves the Music Hall, but in the active excitement which he experiences during its scenes.[11] In short, the film’s “excessive demands on the eye” undermined “the film as a whole.” Blurred masses, after-images, active excitement, crowded imagination and the corrosion of meaning rendered nothing but dissatisfaction where conventional aesthetic norms and expectations were concerned. To rectify these alleged “faults” required “accustoming the eye” to color just as “we were obliged to accustom the ear to the first talkies.” What was at stake then, were both forms of perceptual acquaintance and aesthetic integration; the eye and the ear would require re-attunement before they could be made once again to harmonize. Thus, Sennwald took Jones’s vocabulary of dreams, aesthetic teleologies and visual music and gave them a specificity that Jones’s own rhetoric itself seemed to lack. Sound and color did not supplement a lack in the silent, monochrome image. They revivified and exacerbated an old and created and put into motion a new set of tensions, if not quite a new art or an art for which there was as yet no name. Inscribed, silently, in the demonstration were a set of avant-garde aspirations more fusional than integrative, psychologically or physiologically jarring rather than aesthetically pacifying. The sum of the film was exceeded by its parts; and these parts themselves bled through or overflowed into forms of indistinction that gave rise to, not integration, but a fusing of more… parts. Were there really after-images floating in the indeterminate spaces of cuts? Were human figures actually transforming into blurred blocs of pigment? Was this what Jones meant by mobile color? In fact, “mobile color” really did name something, and Jones once knew it, even if by 1935 he had perhaps forgotten. “Mobile color,” Stark Young, playwright and critic, wrote in 1922 in Theatre Arts Magazine , “is a new art and we have no images of speech for it…. But we sit before it with no sense of strangeness, though there may be some novelty. Like all true things in art it is recognizable. We realize its closeness to our dreams.”[12] Here again was the sublime feeling of inexpressibility; and here again were “dreams into color,” and not just in our heads. A year earlier, Young’s co-editor at Theatre Arts Magazine had also written with excitement about “mobile color,” Thomas Wilfred’s experiments with lumia , moving color projections. In the Theatre of Tomorrow , Kenneth Macgowan, Jones’s friend, colleague and the future producer of La Cucaracha and Becky Sharp at Pioneer/RKO, celebrated Wilfred’s clavilux , a console to create moving light projections and a new, luminous, environmental art, as a harbinger of a future, multi-media theatre (fig. 3). Fig. 3, Thomas Wilfred at the Clavilux Jr. (1930). Thomas Wilfred Papers (MS 1375). Manuscripts and Archives, Yale University Library. Macgowan explained: In a laboratory on Long Island, Thomas Wilfrid [sic], a naturalized Dane, who is a machinist and a musician as well as artist, has perfected a “color organ” or “claviluse” [sic] which creates upon a plaster screen the most extraordinary, beautiful and moving progression of absolute shapes and colors. Upon a surface stained by light, develop, evolve and pass the most lovely and thrilling of bright shapes produced apparently by prisms and crystals…. Floating in three-dimensional space… they seem to turn inside-out into a fourth. The final effect is utterly apart from the theatre as we know it. It is more of some mystic philosophy of shapes and numbers, come to life, a religion of pure form sprung out of the void.[13] In Huntington, Long Island, Macgowan had attended the same, private clavilux demonstration about which Young wrote the next year. Present too were Theatre Arts Magazine ’s founder, Sheldon Cheney, photographer Francis Bruguière, and designer Hermann Rosse. Rosse, who also experimented with moving color projections, would go on to win an Oscar for artistic direction for the 1930 two-color, Technicolor musical revue, King of Jazz (Universal). Jones, who contributed texts and images to the Theatre Arts Magazine beginning with its inaugural issue, may have also attended the event. But if he was not present, he would have known and read of it and certainly attended later exhibitions. The rhetoric he later deployed à propos of Technicolor clearly echoed the rhetoric surrounding Wilfred’s lumia . Although now a rather forgotten art form, Wilfred’s invention and the performances he gave with it were a vibrant and relevant component of both the avant-garde art world and the popular culture of the twenties.[14] Painters, patrons and musicians all found mobile color provocative and intriguing, an “art of the future,” as Katherine Dreier described it to Georgia O’Keeffe, Alfred Stieglitz, Leopold Stokowski and Marcel Duchamp.[15] Sheldon Cheney, the experimental theatre’s leading theorist and exponent in the USA, devoted an entire chapter of his A Primer of Modern Art (1924) to it; and his descriptions, and a series of photographs by Bruguière, amounted to both a verbal and visual essay on its significance and potential futures. Like Young and Macgowan, Cheney too found himself struggling to find an adequate or satisfactory vocabulary with which to describe and take account of this distinctly modern art. And like Young, he recognized immediately a potential contradiction between its hybrid origins and its ambitions toward abstraction. According to Cheney: It is too soon to build up a particularized theory for the art of mobile color; but this much must be said at the outset: it must be, like music, an abstract art. It will have a formal beauty of its own sort, distinctive, shaped by the limitations and possibilities of its medium, colored lights. But it will not ever (let us hope) get mixed up with the aim of representing nature. It would then—awful thought—become a sort of super-colored movie. As in music, where only the cheapest novelties of composition try definitely to imitate the sounds of nature, so in this new art there will be no effort to suggest objective reality.[16] Once again, the encounter with mobile color leads, with a kind of inevitability, to music and the cinema. And Wilfred’s own lexicon encouraged both these intermedial flights and their accompanying anxieties. The Clavilux, according to its creator, was a kind of “color organ,” and each light “composition” was an “ opus .” Thus, despite his best efforts, Wilfred could never guarantee that mobile color would be understood as a strictly, unadulterated visual experience. Its condition as a motile, chromatic, temporal and ephemeral experience underscored its status as an object and phenomenon of flux. Cheney was himself forced to illustrate his essay on the lumia with static, black-and-white photographs, as if mobile color presented not only a foil to linguistic representation but to the visual as well (fig. 4). Fig. 4, Sheldon Cheney, A Primer of Modern Art (1924). Photos by Francis Bruguière. And he concluded his essay not with words or a photograph, but with a reproduction of a painting by Georgia O’Keeffe: Music—Black, Blue and Green (fig. 5). Fig. 5, Georgia O’Keefe, Blue and Green Music (1919/1921). The Art Institute of Chicago. Thomas Wilfred, from Lumia Opus 162. Courtesy of A.J. Epstein. Photo © Clavilux.org Fig. 5a, Georgia O’Keefe, Blue and Green Music (1919/1921). The Art Institute of Chicago. Thomas Wilfred, from Lumia Opus 162. Courtesy of A.J. Epstein. Photo © Clavilux.org Music? Painting? Movie? An art with no name and, more troubling still, an art with no proper image. It was, as Macgowan had pointed out, continually developing, evolving, and passing. But perhaps the very difficulty of representing mobile color was in fact the indication of its most sublime possibilities. What exactly would be wrong with "a sort of super-colored movie?” And was that what Jones and Macgowan had gotten up to in the decade since Cheney’s book? Awful thought indeed. Trying to come to grips with mobile color brought Cheney not to the promised land of medium specificity, abstraction, non-objectivity or aesthetic autonomy. Rather, despite himself, he was drawn along, like Macgowan, Young, and Jones, toward the other arts, in this case, painting, music and the movies. Mobile color highlighted and exacerbated two conflictual but finally inseparable narratives about modern art. Claims about abstraction, about the emancipation of the arts from figuration and their deliverance into their own, particular and distinct media and vocations, invariably found themselves accompanied by claims of hybridity, immixture and confusion.[17] Thus, while critics like Babbitt, Cheney, Arnheim and, most famously, Clement Greenberg (despite their crucial differences) could all broker the legitimacy of modern art on the aesthetic limits first outlined by Lessing’s Laokoon (and to which they invariably referred), another faction (to which Jones and Macgowan belonged) could seek the same legitimacy in the sensuous overflowing of those limits manifest in Walter Pater’s rather paradoxical notion of the Anderstreben , through which the arts “lend each other new forces.”[18] Music, and especially the notion of visual music, could stand in for both tendencies. On the one hand, music was an abstraction. In it everything—perception, sensation, figuration—could be reduced to mathematics: duration, rhythm, interval, vibration. It was its own content. On the other hand, as a metaphor, it drew to it all the other arts and their allied perceptual forms. Music was the source of synesthetic experiences. Like color, it was an experience of “flow” into which memory and anticipation were soldered together. Emotion and diffusion: Cheney was honest enough to acknowledge at least that much: “It is a question whether absolute abstraction is not a will-o’-the-wisp, whether in any work of art (even musical?) the associative processes of memory and recognition are not indissolubly bound up, at least faintly, with aesthetic enjoyment.”[19] Visual music, then, confirmed the nagging suspicion that every attempt to draw the limits of, or the borders between, the various arts seemed to lead to their increasing “confusion,” as Irving Babbitt vehemently complained. No doubt the theatre and the cinema, composites by their very nature and history, were the most susceptible to these contradictions. Like Babbitt and Lessing before him, Rudolf Arnheim was not particularly a fan of aesthetic hybrids, but he saw clearly where Cheney’s, Stark’s and Macgowan’s arguments led: “[E]ven the theatre has been accused now and then of basically being a hybrid…. [A]bsolute theatre, the kind of performance that is sheer stage action… has remained sterile whenever it was attempted and must remain so unless it be stylized to the point of becoming dance or so enriched visually as to become film.”[20] Mobile color accentuated this condition. To think of it as theatre or drama was quite simply to watch theatre disappear into color or music… or cinema. Thus, it brought home the essentially composite nature of theatre itself. The entire spectrum of the arts was the condition of its sense. If Technicolor, at least in Jones’s sense of it, bore the trace of mobile color, that was because it indicated these same compositional tensions at work in the cinema. Sennwald had seen it first-hand. Mobile color could transform figuration into moving blocs of pigment. Chromatic flux, “flowing color,” provoked afterimages that signaled the spectators’ physiological and subjective, and thus ontologically obscure, contribution to the film, what Sergei Eisenstein had called “the brink of cinema,” “fusing stage and audience in a developing pattern” that seemed to lack a proper place.[21] At play then was a dual tendency: towards abstraction and high art, towards aesthetic fusions and the vernacular. This was how nameless arts were born. There was another tension at play in mobile color and this one perhaps brings us to the crux of the matter. On the one hand, the lumia were theatrical, that is they constituted both an art of vision and of volume. In Wilfred’s own words, they were “a three-dimensional drama in space.”[22] This distinguished the lumia from all previous versions of color music, from Pythagoras to Castel, Rimington to Scriabin.[23] And in fact, the inaugural demonstration to the Theatre Arts group brought out, as Cheney explicitly noticed, lumia as spatial art: “the effect of space instead of screen is achieved through the use of a background that is a modification of the stage-dome or cupola-horizon, in place of the flat wall.”[24] What Cheney was describing was the cyclorama that was revolutionizing the lighting effects of the modern theatre in the teens and twenties. A solid, domed, curvilinear background, usually constructed of plaster, the cyclorama enabled sophisticated light and color effects and obviated the need for painted backdrops. With it, the new stagecraft could give up traditional forms of mimesis and dedicate Itself to experiments in image generation. The cyclorama turned the theatre into a continuous field of projections. Plays like those produced by Jones, Macgowan, and O’Neill, could unfold rhythmically in a light that made prior dramatic unities suddenly indistinct if not indiscernible.[25] “Lighting is my music,” the German theatre designer, Ottamar Starke, said. And with the new experiences of theatrical light and space, the new, experimental, theatre became something closer to the flux of rhythmic progression than anything like Aristotelian mimetic dramaturgy. Plays became more episodic, putting momentum and suggestion in place of representation. Stage pictures were no longer produced before a static, painted, representational background.[26] Instead, they unfolded in the animated interplay between moving bodies and mobile light. “Let the stage, by means of its lights, be as alive as the drama itself,” proclaimed Hiram Kelly Moderwell in 1914.[27] “A new theatre and a new art,” wrote Macgowan about the designs of Rosse and Jones, “in which story, action, color, music, pantomime and voice would be fused.”[28] Actors emerged as living presences from their own projected shadows and images (fig. 6). Fig. 6, Eugene O’Neill’s The Emperor Jones (1920), w/ Charles Gilpin performing before the cyclorama (Kuppelhorizont) constructed by George Cram Cook, scene design by Cleon Throckmorton. Provincetown Playhouse, NY (Wikimedia Commons). “The lights and shadows on a human body reveal to our eyes that the body is ‘plastic’—that is, a flexible body of three dimensions,” Moderwell insisted.[29] The future imagined by Jones in which images “will step off the screen and appear before you in the round,” had already happened. Had he forgotten that too? On the other hand, if the lumia resembled theatrical events or proto-happenings, they also constituted a set of distinct compositions, each one an “ opus .” They were thus repeatable, recorded, technical objects the status of which was simultaneously virtual and material, images that required a support in a medium of inscription, like a film. Thus, for each lumia opus there corresponded a “color record,” a glass disc that could be “played” and manipulated on Wilfred’s clavilux (fig. 7). Fig. 7a, Thomas Wilfred, Color Records designed for the Clavilux Junior. Courtesy of A.J. Epstein. Photos © Clavilux.org Fig. 7b, Thomas Wilfred, Color Records designed for the Clavilux Junior. Courtesy of A.J. Epstein. Photos © Clavilux.org Fig. 7c, Thomas Wilfred, Color Records designed for the Clavilux Junior. Courtesy of A.J. Epstein. Photos © Clavilux.org Fig. 7d, Thomas Wilfred, Color Records designed for the Clavilux Junior. Courtesy of A.J. Epstein. Photos © Clavilux.org This is why the analogies with music both made sense and fell short. It was not music as such that was at stake, but recorded music, phonography, with which the lumia perhaps were best compared. A chromo-graphy that was both a semiotic structure and the simultaneous possibility, through recorded repetition, of its technical deconstruction, like but not quite identical to either a modernist painting or a super-colored movie. A lumia opus was a temporal object but not necessarily a narrative or even a conventionally musical one.[30] What it promised, and this cannot be overemphasized, was not meaning as such, a text or a discursive semiotics, but a sensuous experience of color vision in and as time: developing, evolving, passing, repeating. And its inventor was having as difficult a time as anyone finding the means to express what was fundamentally a sensory, mnemo-technical phenomenon. In Wilfred’s own words, the “physical basis” of lumia was: “The composition, recording and performance of a silent visual sequence in form, color and motion, projected on a flat white screen by means of a light-generating instrument controlled from a keyboard.”[31] Composition, instrument, keyboard, all suggested music. Recording, light, sequence, screen, all suggested cinema. Performance linked the two arts, but also suggested the theatricality that had mesmerized the editors of Theatre Arts Magazine . “The lumia artist conceives his idea,” Wilfred wrote, “as a three-dimensional drama unfolding in infinite space.” Mobile color was, like the theatre, like the cinema, a composite art. But it was also a recorded art; and the experience it promised—of emergence, expectation, disappearance and repetition—was bound up with its technical condition: not the time of seeing, but time’s entrance into, and emergence as, the visible. This is why it slipped through Cheney’s hands even as he tried—and failed—to represent it. Its ontology and locus were obscure, like a song or picture you can’t get out of your head (or ear, or eye). Modern art’s afterimage. “The mind of audiences alone can see the created thing as a unity,” wrote drama critic and future film producer, Ralph Block, of motion projections. “It never appears as such on the screen.”[32] And he added, à propos of the cinema proper and as if anticipating Jones’s own hesitations regarding color semiotics: For the camera, movement must be living, warm, vital, and flowing rather than set and defined in an alphabet of traditional interpretation. Like Bergsonian time, it must seek to renew and recreate itself out of the crest of each present moment. It is in this sense that it resembles music.[33] Thinking, in 1935, of Technicolor as “mobile color,” as “flow” and “movement” in search of its proper name, and finally as “visual music,” Jones was reviving and reanimating the lumia experiments and discourses from the previous two decades and, a bit surreptitiously, asserting their continued influence and relevance. He had clearly not forgotten—or at least was not conscious of having not forgotten—his experiences of Wilfred’s invention. He was in fact deploying its memory as the very form through which to mediate his passage from the experimental theatre of the twenties to the experimental, color cinema of the thirties. Visual music was the distributed middle term of a barely suppressed analogy between avant-garde experiments become super-colored movies, and super-colored movies become ecstatic avant-garde events. But what’s more, the cinematic future he was projecting was the perfect image of his theatrical past. Technicolor was revealing his previous life in the theatre as a dream, in some form at least, already come true. Technicolor as technics, a regime of suggestions, associations, memories and anticipations, with all of its futural momentum, was drawing him backward into a composite past. That past too had been inflected by its dreams. What was its future supposed to have been? Was its trace the imagined future of “every human being on this earth immediately present to every other being?” What kind of presence, exactly, were we being asked to imagine? The comparison or analogy of mobile color to music was reminiscent, in fact, of the ways in which the cinema tout court had been phrased as a kind of visual music. “In form and structure, expression by the motion-camera is more like music than anything else,” wrote Block in The Century Magazine . “It streams before the eye as music streams before the ear; it is in a constant state of becoming.”[34] Indeed, as early as 1921 the Eastman School of Music in Rochester, NY, was collecting photoplays to be analyzed and taught in a curriculum devoted to film scoring. By 1923 Rouben Mamoulian, future director of Becky Sharp , was there, directing the American Opera Company on the Eastman theatre’s stage.[35] But if a film could be scored, was it not because it was, at least in principle, already a form of music: composed, measured, recorded? The film itself, like mobile color, like Wilfred’s color records, was already a visual music, and the so-called “abstract” or “musical” films of Eggeling, Richter, Ruttman, et al . only highlighted what was the case, again, at least in principle, of every film.[36] Thus, color was a kind of addition that, as Jones asserted, simultaneously pushed the cinema forward into a future of ever-increasingly animated or animatic simulacra, and backward towards its halting, uncertain and inchoate origins. It was as if it had always already been a medium of sound and color, and precisely because the technical inscription, the recording, of each of these independent registers of perceptual flux guaranteed their integration (or disintegration), their articulation (or disarticulation) in a singular, technical object or performance. According to Bernard Stiegler, “A film, like a melody, is essentially a flux: it consists of its unity in and as flow…. Cinema can include sound because film, as a photographic recording technique capable of representing movement, is itself a temporal object susceptible to the phenomenological analysis proper to this kind of object.”[37] The discontinuities and fusions, those afterimages and blocs of pigment that Sennwald remarked of Becky Sharp , were not in reality “faults.” They were in fact a kind of contribution to the phenomenology of film as a temporal object. What Jones’s Technicolor experiment demonstrated was that discontinuity and fusion were the technical preconditions for continuity and integration, not their undoing. Technicolor was indicative of the fragility of cinematic continuity and by extension the continuity of the spectatorial consciousness that resonated with it. Experiences of this sort, ecstatic but also critical and analytical, were precious. Every subsequent film experiment with the relation of image to sound, form to color, has confirmed it.[38] The more Cheney and the dramatists, Wilfred and the lumiastes, Jones and the colorists, Macgowan and the cineastes sought out their independent aesthetic identities, the more they encountered the opposite. Continuity required composition. Composition really did mean composites. Block had put his finger on it: the “constant state of becoming” that the cinematic or phonographic or lumia object was, could only find its “unity” in the synthetic becoming of the “mind” with which it resonated. And there might be an infinity of modes of com-positing the two. Like Bergsonian time, again as Block had phrased it, every repetition was both a renewal and the production of the new—an innovation and an opening. Temporal objects were not only the accumulative recordings of what was or had been, they were also futural and anticipatory, “the way things seem to be moving,” as Jones would write in 1935. The theatre and the cinema, the two worlds astride of which Jones found himself in 1934 and 1935, were both increasingly composite arts; and theorists of both had been discovering as much for at least twenty years. During the period between roughly 1910 and 1930, a group of texts devoted to the ‘new’ or ‘advanced’ theatre in Europe and North America and another to the emerging ‘art’ of the cinema converged around a specific cluster of what might be called motifs or themes. These themes, both camps acknowledged, had perhaps as much if not more to do with ideals than with realities; that is, what was at stake was a certain idea of the theatre or of the cinema, and so a certain idea of art in general. Although some of these texts, in examining the ontology of their respective arts, sought to distinguish or disengage themselves from the other, they in general explored their manifest and increasing overlappings and interpenetrations, and not just with one another, but with the entire spectrum of the contemporary arts. For example, Hiram Kelly Moderwell, writing in 1914, could claim that “from an institution of one art the theatre has become, in the space of less than ten years, an institution of all the arts.” The theatre was, in his account, “a series of pictures… a series of architectural designs… rhythmic spectacle… a kaleidoscope of color… a collection of blending sounds.”[39] The next year, William Morgan Hannon and Vachel Lindsay would make nearly identical claims about the cinema. In The Photodrama, Its Place Among the Fine Arts (1915), Hannon explained, “The photodrama is a complex—nay, a truly composite art.”[40] As much as it might distinguish itself from the others, it more importantly included them within its own expansive and dynamic field. Lindsay too, in The Art of the Motion Picture (1915), famously took an intermedial approach to cinema, characterizing it, as his chapter titles indicated, as “sculpture in motion,” or “painting in motion,” or even “architecture in motion.”[41] However, it was Victor Oscar Freeburg who recognized the most direct and compelling link between film and music that would soon characterize the rhetoric of Wilfred’s lumia and Jones’s mobile color. From 1915-1920, Freeburg taught at Columbia University, establishing what would become film studies as a legitimate part of the university curriculum. Freeburg’s The Art of Photoplay Making (1918) stressed the pictorial condition of film; indeed, “pictorial beauty” would serve him as a fundamental criterion of judgment with respect to the new art form. However, for Freeburg, the essence of film was recorded motion. “The essential feature of the motion picture is, of course, that it actually records and transmits visible motion.” He continued: And the photoplay as such is a single composition of these pictorial motions. The cinema composer is the artist who conceives these motions originally, relates them mentally to each other in some definite unity, prescribes and directs their production, and finally unites the cinematographed records into a film, and if the principles of pictorial composition have been applied in the making, this film will reveal pictorial beauty when projected on the screen.[42] If film was indeed a composite art, Freeburg now determined that its author was a “cinema composer.” If the filmmaker was, then, quite properly a composer, that was because a film, as motion, was a temporal object, a continuous but ephemeral art that was also a recording. Like music, a melody, for example, film was not only in flux but of flux. But its status as a recording made of that flux a permanent inscription, an image. In this respect the film was identical to the phonograph record in the grooves of which one could “see,” even “touch,” the image of sound. Freeburg thus anticipated, at least in theory, the color records that would form the material medium of Thomas Wilfred’s visual music. But he had also begun to divine the principles through which Jones’s dream of visual music could come true. The analogy between the phonograph record and the film was multiple and overdetermined, but it is clear that although it enabled Freeburg to consider film as an analog to music and painting, a composed and inscribed visual music, it crucially allowed him to think of film as a kind of writing and its study or analysis as a kind of reading. As early as 1915, he imagined that, perhaps someday, home viewing would become film’s proper sphere, with spectatorial sensitivity and sophistication cultivated through repeated scansions of superior films, in the manner of re-reading great books or listening to classical music on a phonograph. “It may be,” he speculated, “that the motion picture machine will take its place in our homes along with the phonograph.”[43] Freeburg was thereby promoting a modernist Arnoldianism that would add the best that has been filmed and recorded to “the best that has been thought and said.”[44] Today we can see exactly the ways in which his efforts bore fruit. The promise of the phonograph record was not so much the recording of a singular, unique, musical event, but that it could be listened to a second time, and again, repeatedly. One could learn not only to “appreciate” what was inscribed on the disc, but could learn to analyze, as it were, an experience that was its own emergence as such. Call it phono-grammatology. And one could, Freeburg surmised, do the same with a film. Indeed, temporal objects like films, like recorded discs, demanded nothing less. How else could these experiences be made critically accessible to the people who would otherwise simply undergo them as an experience of sense and sensation? Here was a humanist intuition that the human was fundamentally mediated, if not exactly constituted, by the technics that made it present to itself: books, records, films. Wasn’t the claim to them universal? Although he was in no real position to develop his insights in any full, philosophical way, Freeburg did notice clearly some of the consequences and implications of regarding film as both compositional and as recorded. As recorded temporal object, as mnemotechnics, a film was paradoxically both ephemeral and permanent, and in at least two ways. First, although the film was identical to itself qua object from one repetition to the next, it was rather more open and differential as a repeated experience. The spectator was changed with each viewing, so that spectatorial time was developmental and implied a kind of development of the film-object itself. The name for this relationship was “criticism,” as it might be undertaken by “specialists” or “a general public.”[45] Second, composition and recording also implied forms of com-possibility. “In the future, it may be that any given photoplay will be re-filmed over and over again until something like perfection results.”[46] A film was therefore a rather unstable, contingent object. Its fundamental openness implied not only perfectibility, whatever exactly that would be, but critical intervention in the object itself, on the order of say a mash-up, or mixtape or montage. This was the temporal object as the material of its own subversion. If none of this was happening—and it wasn’t, according to Freeburg—that was because commercial modes of exhibition were denying audiences the repeated, open experiences of difference that were the promise of the film. “A play is flashed upon the screen, fades away, and dies with that performance. It lives again somewhere… but not for us. We cannot read it. Nor can we find it again or see it at will.”[47] The mark of Freeburg’s genius was that he was able to discern in the technics of inscription the common element that linked together phonograph, cinematograph and the photoplay text as typescript, as writing. And he brought to bear on these technics a set of criteria drawn from art history and designed precisely to moderate the aleatory dissonances these technics constituted in the multiple dimensions of sound, image and symbolic language, as well as their potential, intermedial crossings. Film, Freeburg divined, was a temporal object, which was why it had to be thought fundamentally as a recording. Although his criteria tended toward the classical if not the conventional, his theory anticipated the modernist experiments with recorded discs by Moholy-Nagy, Duchamp and Wilfred.[48] The latter’s work, if the testimonies of Cheney, Stark, Macgowan and Jones are any indication, supplied for the advocates of the new theatre the occasion to think through the phenomenology of the recorded, temporal object, in the way Freeburg had for film. It is therefore no wonder that the encounter with mobile color invariably led to evocations of music or movies or both. Thus, it could provide the bridge from the living stage to the living color of the cinema. In the cinema, Jones asserted, echoing both Freeburg and Wilfred, color is precisely composed, mobile and flowing, and recorded. Analogy was destiny. In 1941 Jones, who had returned to the theatre after his brief flirtation with Hollywood, published The Dramatic Imagination , a collection of essays that would help solidify his reputation and legacy as a major figure of the 20th-century theatre. The book’s first essay, “A New Kind of Theatre,” however, is primarily a meditation on the cinema. One might have expected him to at least recall his own experiences in Hollywood as a color designer or artistic director. He never mentions them. Instead, he considers film art within what he takes to be the century’s overarching, aesthetic ambition: to create forms adequate to the exploration of subjective life. He cites James Joyce, Gertrude Stein, and John Dos Passos, among others, as examples. Contemporary playwrights too, he asserts, are fully engaged in this project, exploring, he writes in his characteristic rhetoric, “the land of dreams.” “They attempt to express directly to the audience the unspoken thoughts of their characters, to show us not only the patterns of their conscious behavior but the pattern of their subconscious lives.”[49] But it is the “motion pictures” that Jones believes constitute the art form most adequate to the representation of subjective reality. “They flow in a swift succession of images, precisely as our thoughts do… They have the rhythm of the thought-stream and the same uncanny ability to move forward or backward in space or time…. They project pure thought, pure dream, pure inner life.” “Some new playwright,” Jones concludes in his typically futural mood, “will presently set a motion-picture screen on the stage above and behind the actors and will reveal simultaneously the two worlds of the Conscious and the Unconscious…. On the stage we shall see the actual characters of the drama; on the screen we shall see their hidden selves.”[50] Visual music has become visual thought, the flow of color assimilated to the flow of images in general. The cycloramic projections of theatrical lighting from which three-dimensional, “plastic” bodies emerged in the twenties, have been replaced by a movie screen before which living actors move, temporarily blind to a truth unfolding behind them but with which they must certainly merge and fuse. Jones never accomplished what he proposed in 1941. We will never know exactly what it might have looked or felt like. Would it have even been in color? But the appearance of hidden selves recalls, in a very poignant way, the Technicolor dream of “the appearance of every human being to every other one.” And suggests that in that previous dream was included the hoped-for presence of each and every human being to themselves. There is thus a therapeutic dimension at work here that is not surprising, given both the psychological armature of Jones’s discourse as well the ways in which color had itself been thought of in therapeutic ways, as chromotherapy, a tradition we can now see that Jones inherited.[51] (fig. 8) Fig. 8, Edwin Babbitt, frontispiece from The Principles of Light and Color (New York: Babbitt & Co., 1878). But as always, Jones’s prediction of a new kind of future cinema-theatre was a barely disguised recollection of the past. In 1922, Jones and Macgowan traveled to Europe on a kind of theatrical fact-finding mission. Attending sixty performances in ten weeks, the two were able to draw conclusions about the current state of the continental stage and compare it to their own experiences in the USA. Their book, Continental Stagecraft (1922)was the result. In a chapter entitled “The Twilight of the Machines,” they praised the increasing irrelevance of stage machinery, of all forms of contraptions, to the advanced theater, and compared the trend with the modern novel. “While Dorothy Richardson, Waldo Frank and James Joyce are taking the machinery out of the novel, the playwrights are making machinery unnecessary for drama.” What Jones and Macgowan have in mind here is a certain identity between the new novel’s direct engagement first with subjectivity, and second with writing itself as the medium through which it emerges as such. The same goes for the new theater, they contend. But here, the encounter is crucially effected through an experience of light. “A new device is lording it in the theater, but it cannot be called a machine. The electric light is not a mechanical thing. It is miraculously animated by something very much like the Life Force, and night by night its living rays are directed to new and unforeseen ends.”[52] What follows from this is the contention that theatrical realism can no longer be considered a mere fidelity to or representation of the actual, but a deep concern with form through which, in a sense, the actual submits itself as material for thought and thus finds itself materially transformed by that thought. The matter of the stage, then, finds itself decomposed and recomposed by the rather more immaterial forces of light and shadow. And this is exactly what Jones was asking from his new kind of theatre, now mediated by his passage through film and Technicolor. The “uncanny ability to move forward or backward in space or time” that he attributes to the cinema, he might also have attributed to the theatre, or the novel, or his considerations and reflections on his own recurring dreams. There is something remarkable about the ability to relive, again and again, nearly identical experiences and to experience them, each time, as new and as open, as generating the ongoing possibilization of life. It is as if Jones is consistently forgetting in order to remember, proposing a dream of the future that was already an accomplishment of the past. But time requires forgetting. If the past did not fundamentally slip away, there would be no place, no occasion for the present. But if there were no memory, no past crystallized or reduced to image or pattern, there could be no anticipation. For what, after all, would we be waiting, anticipating? This is what the phenomenology of the temporal object, its technics, brings into the open. Temporal objects record and thus repeat the emergence of the experience of time as sensation, each one woven into the other. Mobile color was the sublime experience of color as time. Color-technics. Before it was trademarked and subdued—but also, sometimes, explosively renewed—as Technicolor. “What is a life that is in need of being constantly resuscitated?” asked Bernard Stiegler, the philosopher of technical and temporal objects. But he also asked from whence comes the desire to listen to a pop song, or watch a film, again and again… and again. Jones’s career was not a series of re-inventions; it was precisely not that. It was instead a life constantly in need of resuscitation. The pattern is always the same. The announcement of something new, of a dream come to life, that anticipates a future to be achieved, of an art on the brink… of cinema. But that future has already happened. The dream was already in color. So the ground must be cleared, the needle placed back at the record’s edge, the film rewound. And then replayed, but with a difference, each time. This is the shape of consciousness, the pattern of thought and behavior, shaped by temporal objects. The temporality, the melody, the film through which the “already” resuscitates itself as the “not yet.” More importantly—and Jones did not neglect this when he imagined the colors of the Homeric similes—this time precedes us (as archive or history) and extends beyond us (as archive and legacy): “a never-ending stream of images, running incessantly through our minds from the cradle to the grave, and perhaps beyond.”[53] The experience of the emergence of consciousness as time and sensation and ideation thus always harbors a potential emergence into collectives of which consciousness is always already a part.[54] Jones’s experiences with mobile color, including his forgetting of those experiences and their repeated re-emergences, constitute a small chapter in what might be called the historical phenomenology of the technical, temporal object in the 20th century: the grammatization of sense and sensation, the recording of sounds, images and words that played in the theatres, the homes, the automobiles, the elevators, and especially in the heads of people all over the world. These recordings, their deployments of memory and anticipation, helped shape the forms of consciousness of modern men and women; but their status as objects gave those same men and women critical and creative access to those selfsame forms and their always yet-to-be-thought possibilities. Jones dreamed these as multi-media performances; Freeburg as multi-media libraries.[55] The desire of many young people to have these forms back may be more than nostalgia, or perhaps even a nostalgia for the futures and resuscitations these objects of becoming once promised. The apotheoses of mobile color, however, were the extraordinary and even hallucinatory light shows that accompanied the rock and soul concerts at the Filmore, Winterland, Apollo, and the other theatres of the 1960s and 70s. There, fueled by LSD, pot and alcohol, the performers and the audience did find themselves ecstatically on “the brink of cinema,” “fused in a developing pattern” the promise of which may not yet be in default. Bodies really did “step off the screen and appear before you in the round.”[56] Fig. 9, The Grateful Dead, performing before light projections by Heavy Water, Family Dog at the Great Highway, San Francisco, 1970 (Photo Credit: Jim Baldocchi). The pattern of Jones’s life indicates, indeed is symptomatic of, not only the profound effects of technical, temporal objects on the temporal orientation of the organism within the flux of sense and sensation, an orientation that, as Stiegler maintained, could always become a disorientation, but also of the condition and possibility of the critical deconstruction and thus creative re-orientation of those same flows.[57] The experiments with color technics of Wilfred and Jones clearly speak to the latter in profound and poignant ways. And this is why, making sense of what Jones and Wilfred were accomplishing, requires not close readings of the particular films or opuses they produced, but the meta-discourses surrounding them. The aim is to produce partial readings of the three mnemo-technical objects—film, phonograph, lumia —the dispositions and depositions of time and sensation in a technical support of inscription, to which these meta-discourses lent their words. And the stakes remain very high: the inventions and re-inventions of the forms of presence of beings to one another, and to themselves. References [1] Irving Babbitt, The New Laokoon: An Essay on the Confusion of the Arts (Boston and New York: Houghton Mifflin Company, 1910), 214-219. [2] Hiram Kelly Moderwell, The Theatre of Today (New York: Dodd Mead and Company, 1914), 150. [3] Bernard Stiegler, Technics and Time, 3. Cinematic Time and the Question of Malaise (Stanford: Stanford University Press, 2011), 16. [4] Stephen Eskilson, “Color and Consumption,” Design Issues . Vol. 18, No. 2 (2002), 17-29. [5] Robert Edmond Jones, “Dreams into Color,” Vanity Fair , October (1934), 14. [6] The film, which starred Miriam Hopkins, was an adaptation of Langdon Mitchell’s 1899 play, itself an adaptation of Thackeray’s novel, Vanity Fair (1848). [7] Robert Edmond Jones, “A Revolution in the Movies,” Vanity Fair . June (1935), 13. [8] Scott Higgins, “Demonstrating Three-Colour Technicolor: Early Three-Colour Aesthetics and Design,” Film History , Vol. 12, No. 4 (2000), 358-383. [9] Jones, “A Revolution in the Movies,” 13. [10] Rudolf Arnheim, “A New Laocoon: Artistic Composites and the Talking Film,” in Film as Art (Berkeley: University of California Press, 1971[1938]),199-230. [11] Andre Sennwald, “The Screen: The Radio City Hall Presents ‘Becky Sharp,’ the First Full-Length Three-Color Photoplay,” New York Times . June 14 (1935), 27. [12] Stark Young, “The Color Organ,” Theatre Arts Magazine . Vol. 1, No. 1 (1922), 20-21. [13] Kenneth Macgowan, The Theatre of Tomorrow (New York: Boni and Liveright, 1921), 122-3. Macgowan’s evocations of the “fourth dimension” and “mystic philosophy” are indications that he had discussed the theoretical bases of the lumia with their inventor. According to Andrew Johnston, Wilfred’s work “was developed out of a desire to achieve an aesthetic experience that was mystical in orientation….” See Johnston’s “The Color of Prometheus, Thomas Wilfred’s Lumia and the Projection of Transcendence,” in Simon Brown et al. eds., Color and the Moving Image (New York: Routledge, 2013), 67-78. [14] Sarah Street and Joshua Yumibe, Chromatic Modernity: Color, Cinema and the Media of the 1920s (New York: Columbia University Press, 2019), 118-120. [15] Keely Orgeman et al ., Lumia. Thomas Wilfred and the Art of Light (New Haven: Yale University Art Gallery, 2017), 24. [16] Sheldon Cheney, A Primer of Modern Art (New York: Tudor Publishing, 1924), 184-185. [17] Noam M. Elcott, “The Cinematic Imaginary and the Photographic Fact: Media as Models for 20th-Century Art,” PhotoResearcher , No. 29 (2018), 7-23. [18] For a powerful account of Lessing and the aesthetic and political stakes of artistic borders, see, W.J.T. Mitchell, “The Politics of Genre: Space and Time in Lessing's Laocoon, ” Representations , No. 6 (Spring, 1984), 98-115. For accounts of Pater and the trespassing of artistic borders, see, Elicia Clements and Lesley J. Higgins eds., Victorian Aesthetic Conditions: Pater Across the Arts (Basingstoke & New York: Palgrave, 2010). Also, Andrew Eastham, “Walter Pater's Acoustic Space: 'The School of Giorgione', Dionysian "Anders-streben," and the Politics of Soundscape,” The Yearbook of English Studies , Vol. 40, Nos. 1-2 (2010), 196-216. [19] Sheldon Cheney, Modern Art and the Theatre (Scarborough-on-Hudson: The Sleepy Hollow Press, 1921), pp. 3-4. [20] Arnheim, 201-2. [21] Sergei Eisenstein, “Through Theatre to Cinema,” in Film Form. Essays in Film Theory (New York: Harcourt, Brace & World, 1949 [1934]), 15. [22] Thomas Wilfred, “Light and the Artist,” The Journal of Aesthetics and Art Criticism , Vol. 7, No. 4 (1947): p. 252. [23] Judith Zilczer, "Color Music: Synaesthesia and Nineteenth-Century Sources for Abstract Art,” Artibus et Historiae , Vol. 8, No. 16 (1987), 101-126. [24] Cheney, A Primer of Modern Art , 186. [25] For an account of the tempos and rhythms common to the new theatre and the contemporary cinema, see John Grierson, “Tempo,” Motion Picture News (1926), quoted in George C. Pratt, Spellbound in Darkness: A History of the Silent Film (Greenwich, CT: New York Graphic Society, 1973), 432–33. [26] On ‘stage pictures’ and their persistence in the theatre and in early cinema, see Ben Brewster and Lea Jacobs, Theatre to Cinema. Stage Pictorialism and the Early Feature Film (Oxford: Oxford University Press, 1997). [27] Moderwell, 72. [28] Macgowan, 120. [29] Moderwell, 71. [30] The notion of temporal object originates in the early 20th century with the phenomenology of Edmund Husserl and the analysis of internal time consciousness. Husserl’s example of a temporal object, that is an object-phenomenon that has to be comprehended in the time of its emergence, was a melody. A melody has to grasped in its unfolding for which each present moment contains both its immediate past (retention) and an anticipation of a future (protention). Bernard Stiegler has demonstrated the ways in which Husserl’s analysis neglects the technics required for the model of consciousness he adumbrates. Stiegler’s example, then, is not the melody as such, but the melody recorded on a disc or on tape. For a clear account of the temporal object as developed by Stiegler, see Matt Bluemink, “Stiegler’s Memory: Tertiary Retention and Temporal Objects,” 3: AM Magazine .com. Thursday, Jan. 23, 2020. [31] Wilfred, 252. [32] Ralph Block, “Motion,” The Freeman , October 27 (1920),157. [33] Ralph Block, “Not Theatre, Not Literature, Not Painting,” The Dial . Vol LXXXII, Jan.-Jun. (1927): 20. [34] Ralph Block, “The Movies versus Motion Pictures,” The Century Magazine , No. 102, October (1921), 892. [35] Tom Milne, Mamoulian (Bloomington: Indiana University Press, 1970),12-13. Mamoulian would also work, like Jones and Macgowan, with Eugene O’Neill, before making the move to Hollywood. [36] Malcolm Cook, “Visual Music in Film, 1921-1924: Richter, Eggeling, Ruttman.” In Music and Modernism. Edited by Charlotte de Mille (Cambridge: Cambridge Scholars Publishing, 2011). See also Akira Mizuta Lippit, Cinema Without Reflection: Jacques Derrida’s Echopoiesis and Narcissism Adrift (Minneapolis: University of Minnesota Press, 2016), p. 41: “In cinema, speech echoes already there in the image, even when, presumably, the image is silent…. And the image is already an element of sound.” [37] Stiegler, 12. [38] Deleuze, Gilles, “ Having an Idea in Cinema .” In Eleanor Kaufman and Kevin Jon Heller. Deleuze & Guattari: New Mappings in Politics, Philosophy and Culture (Minneapolis: University of Minnesota Press, 1988), 14-22. [39] Moderwell, 17-18. [40] William Morgan Hannon, The Photodrama, Its Place Among the Arts (New Orleans: Ruskin Press, 1915), p. 23. [41] Vachel Lindsay, The Art of the Moving Picture (New York: Liveright, 1915). [42] Victor O. Freeburg, The Art of Photoplay Making (New York: Macmillan, 1918),2-3. [43] Freeburg, 6. [44] Peter Decherney, “Inventing Film Study and its Object at Columbia University, 1915-1938,” Film History . Vol. 12, No. 4 (2000), 443-460. [45] Freeburg, 5. [46] Freeburg, 6. [47] Freeburg, 10. [48] To readers familiar with Freeburg’s book, my account may seem somewhat surprising. And it is true that I am concentrating on the early, preliminary observations on film in a text that is quite long. But Freeburg’s remarkable attempt at constructing what amounts to a poetics of the photoplay is dependent—and he knew this—on the technological conditions necessary for forming the judgments that would eventually give rise to that poetics. Thus, his analyses of sensation, emotion and intellection at the cinema, and the deepening of those both independently of one another and as linked in an overall organization of feelings and thoughts, emerge from an attention to a film as the composite, temporal and sensory phenomenon that produces the impression of reality characteristic of these kinds of experiences. In fact, he speculates that that “impression” may, over time, be mistaken for reality in what becomes a “confused memory,” so that in old age one might believe themselves to have had experiences “in reality” that were only ever had at the movies (p. 19). To counter this permanent submersion in and subjugation to the moving image, Freeburg advocates for a kind of film literacy, an attentiveness to the forms of grammatization (the filmic ‘writing’) out of which the film is composed, in order to bring out “beneath the attractive surface… the permanent values of illuminating truth, universal meaning, and unfolding beauty” (p. 25). These are humanist aims, certainly. But they are not the only aims that would logically follow from Freeburg’s essential, early, and in many ways materialist, insight. Indeed, his consistent unwillingness to separate the quasi-independent compositional elements of film from their technical base (from their mnemo-technics) gives rise to many of his crucial observations. [49] Robert Edmond Jones, “A New Kind of Drama,” in The Dramatic Imagination (New York: Theatre Arts Books, 1967 [1941]), 16-17. [50] Ibid. 17-19. [51] T. W. Allan Whitfield and Jianne Whelton, “The Arcane Roots of Colour Psychology, Chromotherapy, and Colour Forecasting.” COLOR: research and application . Volume 40, Number 1, February (2015), 99-106. One of the 19th-c. originators of chromotherapy, a kind of theosophical art, was none other than Edwin Babbitt, father of Irving Babbitt, for whom color aesthetics, and his father as well, were anathema. [52] Kenneth Macgowan and Robert Edmond Jones, Continental Stagecraft (New York: Benjamin Blom, 1922), pp. 66-7. [53] Jones 1941, 15. [54] What Stiegler calls, following Gilbert Simondon, “transindividuation.” [55] Anthony Hostetter and Elizabeth Hostetter, “Robert Edmond Jones: Theatre and Motion Pictures, Bridging Reality and Dreams.” Theatre Symposium , Vol. 19 (2011), 26-40. Kevin Brown, “The Dream Medium: Robert Edmond Jones’s Theatre of the Future.” International Journal of Performance Arts and Digital Media , Vol. 12, No. 1 (2016), 1-10. Steven Marras, “The Photoplay as Emergent Media Form: Victor O. Freeburg and Vachel Lindsay on Photoplay Aesthetics,” Screening the Past , www.screeningthepast.com/2014/12. [56] The phenomenology of these sensory, temporal dynamics extends itself in our own time not only in the ubiquitous retreat of bodies back into screens of all sizes, but to VR and neural mnemo-technical practices as well, some of which perform the kinds of reflexive, critical deconstructions once advocated by Jones, Block, Freeburg, et al. That is, some of these objects (films, installations, etc.) enable us to touch, as it were, the time of our brains. See Mark B. N. Hansen, “From Fixed to Fluid. Material-Mental Images Between Neural Synchronization and Computational Mediation,” in Jacques Khalip and Robert Mitchell, Releasing the Image (Stanford: Stanford University Press, 2011), 83-111. [57] On orientation and disorientation in Stiegler, see Patrick Crogan, “Essential Viewing,” Film Philosophy . Vol. 10, No. 2 (2006), 39-54. Footnotes About The Author(s) BENNET SCHABER teaches filmmaking and film theory in the Department of Cinema and Screen Studies at SUNY Oswego, USA, and at the University of Kairouan, Tunisia. He is the editor of Eugene O’Neill’s Photoplays of 1926 ( Eugene O’Neill Review , 40:1, 2019), the author of “Towards a Cinematic O’Neill” ( Eugene O’Neill Review , 42:2, 2021) and “Little Cinemas: Eugene O’Neill as Screenwriter” ( Journal of Screenwriting , 13:1, 2022). Forthcoming essays on theatre critic, film theorist, screenwriter and producer, Ralph Block (1889-1974); and ‘voice’ in silent cinema. bennet.schaber@oswego.edu Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue “An Art for Which There Is as Yet No Name.” Mobile Color, Artistic Composites, Temporal Objects The Anti-Victorianism of Victorian Revivals Tricks, Capers, and Highway Robbery: Philadelphia Self-Enactment upon the Early Jacksonian Stage “The Spirit of the Thing is All”: The Federal Theatre’s Staging of Medieval Drama in the Los Angeles Religious Community The Queer Nuyorican: Racialized Sexualities and Aesthetics in Loisaida, by Karen Jaime. New York City, NY: New York University Press, 2021; 275pp. $28.00 paper. Rise Up! Broadway and American Society from Angels in America to Hamilton. Chris Jones. London: Methuen Drama, 2019. Pp. 215. Dancing the World Smaller: Staging Globalism in Mid-Century America. Rebekah J. Kowal. New York: Oxford University Press, 2020; Pp. 295. Ishtyle: Accenting Gay Indian Nightlife. Kareem Khubchandani. Ann Arbor: University of Michigan Press, 2020. The Great White Way: Race and the Broadway Musical; Reframing the Musical: Race, Culture and Identity Previous Next Attribution:

Watch Respoken by Sidney Ken / Thai Phirun Hul at the Segal Film Festival on Theatre and Performance 2026. A visionary actor and his team working to revive Cambodia’s Lakhon Niyeay (Spoken Theatre) facing personal and professional challenges as he prepares for a show that hasn’t been staged in six years, amidst an uncertain future. The Martin E. Segal Theater Center presents Respoken Sidney Ken / Thai Phirun Hul At the Segal Theatre Film and Performance Festival 2026 Screening Information This film will be screened on May 30, at 1:40 PM, at The Segal Theatre Center RSVP Please note there is limited seating available for in-person screenings at The Segal Centre, which are offered on a first-come first-serve basis. Country Cambodia Language Khmer Running Time 26 minutes Year of Release 2024 About The Film A visionary actor and his team working to revive Cambodia’s Lakhon Niyeay (Spoken Theatre) facing personal and professional challenges as he prepares for a show that hasn’t been staged in six years, amidst an uncertain future. Producer KIMKAHAPTEI TANN Co-Directors SIDNEY KEN THAI PHIRUN HUL Extra Camera Work CHANDARA KOAM Assistant Camera KIMSRUN SOK Interviewees PHEARITH NEN SOPHEAK SOUNG PONRONG SENG SREYLEAK CHAN SINA CHHON Editors SIDNEY KEN CHANDARA KOAM Colorist CHANDARA KOAM Special Thanks to EsaiVoler's Media Team Department of Media & Communication CHHEANGMENG THAY CHANTHIDA HEM About The Artist(s) Sidney Ken is a Cambodian director and colorist working at the intersection of documentary and commercial filmmaking. His work blends cinematic storytelling with real-world narratives, often focusing on identity, youth, and cultural shifts. Sidney is the founder of Limelight, a vintage lens rental house based in Phnom Penh, Cambodia. He is best known as the director of Respoken (2024), an award-winning documentary on Cambodia’s spoken theater scene, and Cool Like Us: La Cima Series (2026), a 6-part branded documentary series spotlighting emerging hip-hop artists. Sidney has directed multiple digital commercials for Samsung’s Galaxy S25 Ultra launch in Cambodia. Sidney has also directed and color graded campaigns for international brands and organizations, including Starbucks, Prudential, Oppo, UNDP, and the European Union. Hul Thai Phirun is an award-winning Cambodian filmmaker working across documentary and cinematic storytelling. His practice centers on people-driven narratives, grounded in trust, observation, and emotional authenticity. As a cinematographer, his work includes Sbek Touch (2024) and A Taste of Tradition (2024), recognized at regional festivals. As an alumnus of Cambodia Film Lab, he has collaborated with NGOs and international organizations on socially driven projects, contributing to stories focused on reconciliation, culture, and community. Chandara Koam is a Phnom Penh–based filmmaker and photographer working across directing, editing, and visual storytelling. Since beginning his practice in 2017, he has developed his craft through independent projects and professional productions, with a focus on music videos and narrative-driven visuals, and recently graduated from Cambodia Film Lab training. Tann Kim Kahaptei (Kris) is a Cambodian filmmaker and producer with a background in Media and Communication. His work focuses on creating films that balance entertainment with cultural preservation, often aiming to spark meaningful conversation. Through his projects, Kris explores ways to connect contemporary storytelling with tradition, positioning his work within Cambodia’s evolving film landscape. Get in touch with the artist(s) sidneyken.dp@gmail.com and follow them on social media https://www.sidneyken.com/, https://www.imdb.com/name/nm13891739/, https://www.instagram.com/ken.sidney/, https://www.facebook.com/sidney.r3d/, https://en.wikipedia.org/wiki/Respoken, Find out all that’s happening at Segal Center Film Festival on Theatre and Performance (FTP) 2026 by following us on Facebook , Twitter , Instagram and YouTube See the full festival schedule here

Angela L. Robinson Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 31 3 Visit Journal Homepage Defiant Indigeneity: The Politics of Hawaiian Performance. Stephanie Nohelani Teves. Chapel Hill: University of North Carolina Press, 2018; Pp. 220. Angela L. Robinson By Published on May 13, 2019 Download Article as PDF Defiant Indigeneity: The Politics of Hawaiian Performance. Stephanie Nohelani Teves. Chapel Hill: University of North Carolina Press, 2018; Pp. 220. Given the ubiquity of “aloha” in Pacific tourism and marketing, Hollywood feature films, and Hawai’i state politics, what precisely does the concept offer for Kanaka Maoli (Native Hawaiians) now? Stephanie Nohelani Teves’s Defiant Indigeneity: The Politics of Hawaiian Performance crucially intervenes into the discourses, practices, and performances of aloha that appropriate the concept from its Hawaiian cultural context to the detriment of Kanaka Maoli. Drawing from Native Pacific cultural studies, American Indian studies, performance studies, and queer and feminist theory, Teves’s multidisciplinary text examines the complex negotiation and resignification of aloha within a range of contemporary Hawaiian performances, from Hip Hop musician Krystilez and drag queen Coco Chandelier to ghost tours and online commenting forums. The varied performances that Teves examines point to how Kanaka Maoli experience aloha as both a constraining, disciplinary force and a connection to Indigenous identity and community. Teves tracks these contradictions of aloha throughout chapter one, such as its actual codification into law through the 1986 Aloha Spirit Law. She ultimately argues that Hawaiian performance articulates aloha as a strategy to disarticulate it from its most commodified forms and to enact defiant indigeneity. According to Teves, defiant indigeneity is performance that challenges, deconstructs, and resists colonial settler state politics, while also affirming the ongoing defiance, existence, and survivance of Indigenous peoples. Akin to José Esteban Muñoz’s theory of disidentification, defiant indigeneity “pushes forward this possibility of something else that creates and reconfigures Kanaka Maoli life through performance” (84). As a theory and method, defiant indigeneity allows for a capacious understanding of Indigenous performance and performativity as world-making. For Kanaka Maoli, Teves contends, aloha has become the essence of Hawaiian Indigeneity, circumscribing what is expected and valued by non-Natives. This normative version of aloha is at once Hawai’i’s welcoming gift to tourists and non-Natives and a strict regulatory measure of specific forms of Hawaiian cultural expression. In the next two chapters, Teves focuses on how Hawaiian performance refuses, subverts, and queers the prescriptive nature of aloha and its subsequent policing of authentic Indigeneity. In her close readings of work from Hawaiian Hip Hop artist Krystilez and drag performer Coco Chandelier, Teves draws from theories of performativity, such as Judith Butler’s gender performativity and E. Patrick Johnson’s racial performativity, to outline a specifically Indigenous performativity. She argues, “As the process by which indigenous bodies generate social meaning, Indigenous performativity centers Indigenous articulations of culture, outsider perceptions of such, and the constant interplay between them” (52). For example, in her readings of a photograph of Coco Chandelier at the 2006 Diva of Polynesia Pageant and the photo’s Facebook comments, Teves observes how the photograph operationalizes both a sense of Kanaka Maoli pride and a queered aloha “in drag.” In their refusal to submit to hypercommodified notions of Hawaiianness and aloha, both Krystilez and Coco Chandelier create new ways of performing Indigeneity through countercultural spaces that at once draw from Hawaiian cultural knowledge and critique notions of a pure, authentic Indigeneity. Moving away from the fringe performance spaces of chapters two and three, Teves uses the fourth chapter to analyze the narrative and afterlife of Princess Ka’iulani through mainstream media productions, such as the 2009 film Princess Kaiulani and the 2015 revival of the 1987 play Ka’iulani written by Dennis Caroll, Victoria Nalani Kneubuhl, Robert Nelson, and Ryan Page. Focusing on the 1898 illegal overthrow and annexation of the Hawaiian Kingdom and the legacy of heir to the throne Princess Ka’iulani, these texts underscore the power of cultural memory. Cultural memory provides the opportunity for Kanaka Maoli to mourn history and loss, restage resistance to the ongoing occupation of Hawai’i, and connect to their ancestors and to the kingdom. To this end, cultural memory provides Kanaka Maoli with a linkage to Hawaiian nationhood, past, present, and future. A primary concern of Defiant Indigeneity is how Kanaka Maoli at times wield authenticity as a weapon to disconnect and exclude in their debates around Hawaiian nationhood. For example, in chapter five, Teves argues against the “inauthentic” moniker often applied to those in the diaspora, those who are queer, and those who simply know the experience of un-belonging. Through a close reading of Kristiana Kahakauwila’s short story, “The Old Paniolo Way,” Teves illustrates how connections to Indigeneity can and should look different, take alternative paths, and occur in unexpected places. Teves expands upon the connections made possible through cultural memory in the previous chapter, and she concretizes them through present relations between Kanaka Maoli in order to advance alternate forms of Hawaiian belonging and membership that can hold the various contradictions and complexities of Indigeneity. In her conclusion, Teves examines the 2014 U.S. Department of Interior public meetings in Hawai’i. While the meetings were intended as a forum to discuss Hawaiian governance and nation-building, Teves remarks on the ways the meetings exacerbated the contentious divide between pro-federal recognition Kanaka Maoli and pro-independence nationalist Kanaka Maoli. Thus, Teves contends that what Hawaiian performance offers to these debates is not only a warning of how aloha can silence, erase, and marginalize, but more importantly, an understanding of how Kanaka Maoli can re-center and reaffirm aloha as a relationship with and between each other and the land. Calling for an expansive understanding of belonging, community, and nationhood, Teves writes, “Our belonging as a people cannot be contained within a document, and our sovereignty and nationhood are about relationships with each other, the plant and animal worlds, and the land and water that surround us” (165). For the past two decades, Indigenous Studies scholars, such as Mishuana Goeman and Vilsoni Hereniko, have highlighted the importance of performance for thinking through Indigenous identity, nationhood, and sovereignty. Defiant Indigeneity effectively supplements that genealogy while also breaking ground as one of the first texts to engage in a theoretical dialogue between Native Studies and performance studies. As such, Defiant Indigeneity is itself performative—a bold enactment of defiant indigeneity. Teves’s dynamic voice, nuanced readings, and careful attention to her community highlight a deep commitment to the world-making potentiality of insurgent aloha. After all, as Teves argues, “We [Kanaka Maoli] need aloha—not the wasteful forms of aloha spread through tourism, but the kind of aloha that is sustainable and has actually allowed us to survive” (21). Defiant Indigeneity is a critical addition to Native Studies and performance studies, and a powerful testament to Kanaka Maoli survivance. References Footnotes About The Author(s) ANGELA L. ROBINSON University of California, Los Angeles Editorial Board for Special Issue: David Bisaha Meredith Conti Leah Lowe Inga Meier Robert Vorlicky Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue Introduction: Embodied Arts Collective Choreography for Weathering Black Experience: Janelle Monáe and The Memphis "Tightrope" Dance Unruly Reproductions: The Embodied Art of Mimicry in Vaudeville "Must Be Heavyset": Casting Women, Fat Stigma, and Broadway Bodies Choreographies of the Great Departure: Building Civic Bodies in the 1914 Masque of St. Louis Defiant Indigeneity: The Politics of Hawaiian Performance. Stephanie Nohelani Teves. Chapel Hill: University of North Carolina Press, 2018; Pp. 220. Ellen Stewart Presents: Fifty Years of La MaMa Experimental Theatre. Cindy Rosenthal. Ann Arbor: University of Michigan Press, 2017; Pp. 198. In Search of Our Warrior Mothers: Women Dramatists of the Black Arts Movement. La Donna L. Forsgren. Evanston, IL: Northwestern University Press, 2018; Pp. 200. Memory, Transitional Justice, and Theatre in Postdictatorship Argentina. Noe Montez. Carbondale: Southern Illinois University Press, 2017; Pp. 239 + xi. Big Deal: Bob Fosse and Dance in the American Musical. Kevin Winkler. New York: Oxford University Press, 2018; Pp. 368. Historians on Hamilton: How a Blockbuster Musical Is Restaging America’s Past. Renee C. Romano and Claire Bond Potter, eds. New Brunswick, NJ: Rutgers University Press, 2018; Pp. 399. Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

Martin E. Segal Born July 4, 1916 in Vitebsk, Russia. Died August 5, 2012 in New York City. (click here to read the New York Times Obituary ) Officer, Board and Committee Memberships: Founder (1939), The Segal Company, international consultants and actuaries for employee benefit plans; President, 1939-1967; Chairman, 1967-1991; Chairman Emeritus and consultant – 1991-2012 Founder and Chairman, Board of Directors – The New York International Festival of the Arts, Inc., 1985 until discontinuation in 2002 The American-Scandinavian Foundation – Trustee, 1986-1991; Advisory Trustee, 1991-2012 The ASCAP Foundation – Member of the Board of Directors, 1997-2003 American Theatre Wing – Member of Advisory Committee/Tony Voter, 2000-2008 Board of Hospitals, City of New York – Member of the Board, 1962-1970 City Center of Music and Drama, Inc. – Member, Board of Directors and Chairman of the Executive Committee, 1971-1974; also Treasurer, 1974; Governor Emeritus – 1974-2012 Commission for Cultural Affairs of the City of New York (predecessor to Advisory Commission for Cultural Affairs)– appointed by Mayor Beame as first Chairman, 1975-1977 Cultural Assistance Center (predecessor to Alliance for the Arts) – Founder and President 1974-1982; Chairman, 1982-1984; named Honorary Chairman in 1984 Film Guild of New York – Founder (1940-1941) The Film Society of Lincoln Center, Inc. – Founding President and CEO, 1968-1978; Founder and President Emeritus, 1978-2012 The Glenridge Performing Arts Center, Sarasota, Florida – Member, Board of Advisors, 2004-2012 The Graduate School and University Center of The City University of New York – Member, Board of Visitors, 1983-1996 Member, Board of Trustees, The Graduate Center Foundation, Inc., 1996-2008 Vice Chairman, 2003-2008 Harvard University – Member, Visiting Committee, School of Public Health, 1979-1992; Member, Dean’s Council, School of Public Health, 1990-2006; Member, Board of Advisors, Center for Health Communication Mentoring Program at School of Public Health, Harvard School of Public Health, 2003-2012 The Institute for Advanced Study, Princeton – Trustee, 1972-1991 (positions included member of Executive Committee, Chairman of Finance Committee and Chairman of Review Committee); Trustee Emeritus, 1991-2012 The Library of America – Founding Advisor, 1984-2012; Sole Honorary Member of the Board of Directors, 2005-2012 Lincoln Center for the Performing Arts, Inc. – Vice Chairman, 1978-1981; Chairman, 1981-1986; Chairman Emeritus, 1986-2012 Mayor’s Committee on Cultural Policy, NYC – Chairman, 1974 The George Meany Center– Member, Board of Trustees, 2001-2010; Trustee Emeritus, 2010-2012 Mount Sinai Hospital – Trustee, 1966-1970 Museum of Modern Art – Member, Board of Trustees, and Chairman, Exhibitions Committee 1978-1981 (retired from Board) Musica Sacra – Member, Honorary Council, 2001-2012 National Building Museum – Member, Board of Directors, 1983-1991 National Urban League – Member of National Board, 1961-1970; Vice President, 1967-1970; Chairman of the National Urban League’s First Equal Opportunity Day Dinner, November, 1961 New York City Health and Hospitals Corporation – (Mayor Lindsay’s first appointee), Member of the Board, Chairman of Finance Committee and Member of Executive Committee, 1970-1972 Office for the Arts at Harvard – Member of Advisory Committee, 1993-1999; Member of Council, 1999-2012 The Public Interest – Founding Member; Publication Committee, 1965-2002 (The Public Interest discontinued publication in 2005.) Public Radio International (formerly known as American Public Radio) – Founding Member, Board of Directors, 1981-1994; Director Emeritus, 1994-1998; Counselor at Large – 1998-2012 Helena Rubinstein Foundation, Inc. – Member, Board of Directors, 1972-1995 S.L.E. Lupus Foundation – Member, Board of Directors, 2000-2012 The Statue of Liberty-Ellis Island Foundation, Inc. – Member, Board of Directors, 2000-2004; Member of Executive Committee, 2002-2004 The Studio In A School Association – Member, Advisory Board, 1988-2012 Theatre Development Fund – Member, Advisory Council, 1992-2012 Town Hall Foundation – Member, Advisory Council, 1986-2012 Young Audiences, Inc. – Member, National Board, 1979-2012 Mr. Segal was Organizing Co-Chairman of the International Conference on the Future of Arts Education – November 11-13, 1999 He was General Chairman of “Night of 100 Stars II” (first AIDS benefit – The Actors’ Fund of America– held on February 17, 1985). In 1979, Mr. Segal was co-chairman of the mission to lay the basis for cultural exchanges between the United States and China via the Center for United States-China Arts Exchange; visited China with the U.S. delegation, as co-chairman, for this purpose (March 8-23, 1979). Mr. Segal served on the Advisory Council of the Center for United States-China Arts Exchange from 1982-1988. He served on the Board of the Fund for the City of New York from 1978-1987 and was Chairman of its Public Service Awards Committee in 1978 and 1979. Mr. Segal was a Partner, Wertheim & Co. from1967-82 and President (1972-1975) and subsequently Chairman (1975-1982) of Wertheim Asset Management Services. He is a former columnist for the Associated Press. Honorary Degrees: New York University – Doctor of Humane Letters (1988) The Juilliard School – Doctor of Humane Letters (2006) Graduate Center of The City University of New York – Doctor of Humane Letters (1979) Mannes College of Music – Doctor of Music (1976) Pratt Institute – Doctor of Humane Letters (1976) Long Island University – Doctor of Humane Letters (1986) Manhattan School of Music – Doctor of Music Honoris Causa (1999) Commendations and Awards (in order received): International Film Importers and Distributors of America (1973) The Municipal Art Society of New York – Certificate of Merit “for his innumerable contributions to the well-being of the City…” (1974) Third Street Music School Settlement – Award for Service to Music (1981) Museum of the City of New York – Annual Award of Distinction, in recognition of outstanding contributions to the cultural life of New York (1982) Mayor’s Award of Honor for Arts and Culture – New York City (1982) Concert Artists Guild Award (1983) League of Women Voters of the City of New York Education Fund Award, in recognition of his leadership and public service to the cultural life of New York City” (1984) Royal Swedish Order of the Polar Star, King Carl XVI Gustaf of Sweden (1984) Ministry of Culture of The French Government – Officer of the Order of Arts and Letters (1984-2005) The International Center in New York, Inc. – Distinguished American of Foreign Birth Award (1985) Alumni and Friends of LaGuardia High School – annual Award for leadership in the arts community (1985) Alumni Association of the City College of New York – John H. Finley Medal (1985) Board of Directors/Lincoln Center for the Performing Arts – established annual Martin E. Segal Awards (1986) Town Hall – Friend of the Arts Award (1987) Lincoln Center for the Performing Arts, Inc. – First Directors Emeriti Award (1987) Songwriters’ Hall of Fame – Patron of the Arts Award (1988) National Federation of Music Clubs – Presidential Citation (1989) Creative Arts Rehabilitation Center – Public Spirit Award (1989) New York State Governor’s Arts Award (1989) The Graduate School and University Center of The City University of New York – President’s Award (1990) The National Arts Club – Medal of Honor (1992) Lincoln Center Laureate Award (1997) Museum of the City of New York – Our Town Treasure Award (1998) Arts Roundtable – Award of Honor (1998) Citizens Union of The City of New York – Civic Leadership Award (1998) The Martin E. Segal Theatre Center – CUNY Graduate Center (2000) The Acting Company – The Joan Warburg Humanitarian Award (2001) S.L.E. Lupus Foundation Award (2001) Alliance for the Arts – Honoree (2004) The American-Scandinavian Foundation – Honoree, 2004 The Chamber Music Society of Lincoln Center – Honoree (2005) New York Landmarks Conservancy – Living Landmark (2005) Ministry of Culture of The French Government – Commander of the Order of Arts and Letters (2005) The American Academy of Arts and Letters – Presidential Citation of Distinction (2009) The American-Scandinavian Foundation – Award for Distinguished Public Service – (2010) Club Affiliations: The Century Association The National Arts Club The Pilgrims of the United States

Bess Rowen Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 37 1 Visit Journal Homepage Artists as Theorists in Their Craft: Interview with James Ijames Bess Rowen By Published on December 16, 2024 Download Article as PDF Photo: Selfie by James Ijames. Playwright James Ijames was already a household name in Philadelphia before he won the Pulitzer Prize for his play Fat Ham . He first garnered critical attention as a performer after graduating with an MFA in Acting from Temple University. He then turned his attention to directing at major Philadelphia theaters such as the Arden and the Wilma, and he later became one of the co-Artistic Directors of the latter. And plays like 2017’s Kill Move Paradise , a meditation on the killing of unarmed Black men by police set in limbo, had already gained important national interest. As his colleague at Villanova University, I have had the opportunity to watch his accomplishments grow. And in 2022, I watched as audiences flocked to the family cookout for his explicitly Black and queer adaptation of Hamlet , first at The Public Theater and later on Broadway. His public profile continues to rise, as proven by his newest play, Good Bones , which was in rehearsal at The Public as I sat down to ask him about the current state of the American theatre. Bess Rowen: I’m curious to start by asking what are you excited to see in the forthcoming season? What excites you about the American theatre season right now? It can be individual plays, playwrights, or themes you’re seeing pop. And it can include your own work! James Ijames: What am I excited to see? I’m excited to see Branden Jacobs-Jenkins back on Broadway. Soon. And in a new play category. I’m excited that Jamie Lloyd is going to be directing on Broadway again. Rowen: Yes! And are there any themes that pop for you? What stands out to you as something that’s going on right now, or something that’s coming, that marks a difference? Ijames: Yeah, that’s the thing. I actually think we’re actually reverting back to some of our old stuff. A little bit. I think we, as an industry, were like, ( smugly ) “Wow, look at us. We did it. They saw us. They saw the white American theatre. And we fixed it. We’re great, right? Okay, we’re great.” It feels like that a little bit. And that’s not everywhere. But there is this sense of congratulation, of making it through a trying time—if you were able to make it through a trying time. And then I think the very real, and natural, impulse right now is to stop the hemorrhaging and get people back into the buildings. And the quickest way that people do that is by doing things that feel comfortable. And what happens when you start to make art that feels comfortable is that you start to build systems around it that also offer certain people comfort—not everybody comfort, but certain people comfort. Yeah, I think we are flipping a little bit on some of the stuff we were gonna do. Now, I do think we overcorrected as well. There were some places where I thought “how many of these do we gotta…?” There was a bit of that as well, but now we’ve sort of patted our collective selves on the back and said we’re this great inclusive space. But hey, you know, as always in transition…I do think it is better than when I started. I do think young people coming into this industry are finding a much better industry than the one that I found when I came in. Both as a Black person, as a queer person, as a person not born in an urban setting and doesn’t know how to move through those spaces, who had to sort of learn how to do that. Yeah, I don’t know. Rowen: That’s such a good point, too. Because it reminds me that so often the theatre is reacting. It’s reacting and trying to kind of guess at what the next thing it needs to touch is. Ijames: Yes. Rowen: And I have noticed more butts in seats at theaters that I’m going to that have new work in them a lot of the time. But I think a lot about what “new work” means. Is it the same story by a new person, or is it actually a new story? And those are two different ways of selling tickets, which is important for us to remember. But you’ve been a part of that change of moving the dial at least slightly forward, and that’s something! That is really an impressive feat. And I do hope that now that we went very far in one direction and are now heading kind of far in the other direction that we land in some sort of happy medium. Ijames: Yeah. I think we learned a ton so that there are lessons we all learned that we can come back to. But it’s just so easy to go back to the how you used to do it. It’s so easy. It’s so intoxicating to just go there. And just because of the circumstances, I think there’s a bit of that. But, I will say this. I also think this is a moment that is kind of ripe. I think the best work to come…How do I say this? We haven’t seen the great works that are gonna come out of this moment. We might start to see that, but I really do think we’re gonna see artists be theorists in their craft more. That’s the thing I’m kind of hungry for. Like, who’s doing something formally interesting? There was this moment with Jackie Sibblies Drury and Lucas Hnath where there were some real formal challenges. You know, we usually let Europe do that for us ( laughs ). Rowen: Yes! It’s true. But Europe is more anti-text than we are. So, we have this American writing tradition that can also be a staging tradition. But often we have not thought of it like that. We’ve thought of it as, “look at this great piece of literature that someone wrote.” And, right, but those people staged that. And that’s what’s so cool about Jackie Sibblies Drury’s work and Lucas Hnath’s work, because those plays say “okay, I need a pool on stage. Okay, there’s a moment where the audience needs to come on stage.” That’s a bold choice, and people were up for it. Ijames: You know, people are really game for that! And I think in this moment where is so easy to watch some of the best dramatic writing in the world on television, on your couch—I mean, Succession is a beautifully written show. It is incredible writing! So, what can we do in the theatre that requires liveness, that requires you to be in space with other people, to sort of be in citizenship with other people. I think we have to begin to find forms that feed that and that will draw people back. Because people pay thousands of dollars to see Beyoncé because they want to be in a community with a lot of people. Rowen: And they want to see something they can’t see anywhere else! Like we need to give them something they can’t see anywhere else, and they can’t experience everywhere else. And you’re so right about the TV aspect, too. I think about that because I watch these shows like Only Murders in the Building , which I’m not saying is the best written show in the world. But it’s a very smart show that is written by a bunch of theatre people, which is why the characters are so interesting and fully fleshed out. Bringing the theatre to TV is really interesting, now we have to figure out what we can bring from those series back into the theatre. And that’s a little more challenging. Because I feel like we often not quite apologizing to our audiences, but we’re saying, “don’t worry, it’s so worth this money, and we won’t even keep you here that long! It’s gonna be fine!” There’s something about the safeness of “don’t worry, you’re gonna sit there and see this thing and you don’t have to come back for the next episode. Just sit back and relax!” Ijames: ( laughs ) Yes! Rowen: I want us to trust our audiences a little bit more, because I do think that what we’ve learned is that they will show up for something different. It’s a different audience that might show up for something different, but they will. Ijames : They will! Yes, I think that’s the thing we haven’t confronted. Is that what an audience is has changed a little bit. And we have all of these “rules” about our industry that we have from, I guess, the 19th century. Like plays start at 8. Why do plays start at 8 still? If I wanted to catch a show on my way home from work, no, I have to wait. If I’m in midtown, I’ve got to wait around, if I’m downtown…that’s a thing that we have just accepted and not questioned. So, that’s one example of audience changing, and the needs of the audience changing. Rowen: Right! Ijames: I also think that there’s a lot of talk about how our attention span has been shortened—I just think it’s been reorganized. Like, I’m able to pay attention. You just have to hold my attention. And it’s a little more difficult to hold my attention. Rowen: Exactly! But people will sit there and binge a show. We do have the attention span to do that, you’re right. It’s just that we won’t sit there passively for just anything. Ijames: Yes. Rowen: That’s the change. And I don’t think that’s a bad thing. Ijames: I don’t think that’s a bad thing either. And I also wonder about…what are some things that can happen in a theatre—I won’t call these play—that people can come in and out of? Like if you can get people in there because they can have some agency about how they can move through the space, you can reorient people into what this is. So, when you do ask them to sit down, they’re not like “I’ve never been here before.” Rowen: Right. Ijames: So, I just think we have to mix up what we’re doing. We can’t just plan a season of a bunch of plays and musicals and think just because they won Tony’s last year they’re going to automatically sell. The thing I always wonder about in Philadelphia is that it has this huge sports fan culture. And I just wonder: what is the way to harness and invite those people into our space to come and see? Because they wanna be in a collective. Maybe they just don’t feel like they’re allowed in that space, so they don’t come into that space. I don’t know. Rowen: Yeah, because at an Eagles game you could leave and get a refreshment and come back. Some people do sit or stand there and watch the game the whole time, and don’t go anywhere, but some people are coming in and out. And still, that creates community and there is an overwhelming community feeling with the sports teams at the center. And those fans would do anything to see those teams, like they travel all over to see those teams compete. And I’ve heard people say that the difference is that there’s no competition in the theatre. Ijames: Hmmm. Rowen: Which is fascinating because I feel like I can talk about plays where there is competition, but it’s not “real” competition. Like it’s falsified somehow because the understanding is, I think, that there’s no real risk. Ijames: Right. Rowen: But we know there is a real risk in doing live theatre. But the competition can’t be between the actors and the audience. It has to be something that people are signing up to watch. So, I’m sure there’s a way to harness that. That’s such an interesting point. Because also, as a New Yorker, I tend to defer to thinking about New York. But the New York is a very particular theatre community, and it is not like what is happening in most of our country and the world. So, we have to think local in terms of what our community needs from the theatre. And I think a lot of people don’t think like that. Thinking of an untapped audience who would be into it is a great way of thinking about it instead of worrying that we’re going to scare off our subscribers. There’s so often a reaction of, “we’re going to lose them if we don’t do something.” Ijames: And I’m like, “we’ve lost them. They’re already gone. They’re not coming back.” Rowen: And also, are we raising the next generation of subscribers? There’s no rule that subscribers have to be a certain age. If you make a season people want to see, they’ll come. […] That’s a really interesting point about untapped audiences and what we’re actually doing, aside from just doing programming we think is interesting to get people into “the American theatre.” In terms of what you’ve seen recently, what excites you as an audience member lately? Ijames: What have I seen lately? I’ve been pretty intensely in rehearsal. But I really loved Stereophonic . Yeah, I really loved that. Rowen: Me too. What an unusual, creative play. The basis is so simple and it’s so unique. Ijames: Right? I just was sort of dazzled by it. Rowen: Also proof that people will sit there for three hours if it’s good. Ijames: This is also very true, yeah. I saw Kenny Leon’s [direction of Suzan-Lori Parks’s] Topdog/Underdog last season…was it last season? The season before last? Rowen: I think it was two seasons ago. It was excellent. Ijames: And I also saw his [direction of Samm-Art Williams’s] Home at the beginning of this season. And I just love what he’s doing with bringing those plays back that, you know, had a life but didn’t really get the wind in their sails the way they should have because of the time. And it was really lovely to see that play. What else have I seen lately that I’ve liked? I really liked Hilma at the Wilma ( laughs ). Rowen: Hilma at the Wilma! Ijames: The Comeuppance . Branden Jacobs-Jenkins’s The Comeuppance . I just…he can do anything. Rowen: Yeah. I said to him when I talked to him that when I was sitting there and watching that play I literally had a thought in my head that was: this must have been what it felt like to watch a new Eugene O’Neill play at the time. Something that makes you think, formally, I’ve never seen anything that does this. It totally works, but what a different approach. What a fascinating and subtle change. I’m excited to see it at the Wilma this season. And I’ve been telling everyone I know to see it. Ijames: It’s such a good play, and I haven’t been in any rehearsals, but I imagine it will be a very good production. What else? I haven’t been seeing a bunch lately. Rowen: It’s okay, you’ve been a bit busy! I’m gonna let you go in a second, so for a final provocation for you: If you could say something to the current American theatre about what you hope is coming next, what would you like to see happen next in the US queer theatre? Ijames: Oh. I want to see larger and more robust and sustained systems of support and development for trans playwrights in particular. I feel like there are times sometimes people will come to me with “oh, this is kind of interesting, you should do something with this.” And I say, “there’s a trans playwright who should be writing this and you should find them to write it.” You know, I think organizations maybe feel timid to program it, but the audience is there. People are ready for that kind of storytelling. I think a lot of formal and structural things that we don’t even think about are happening in that space that we could all learn from. And that could really change and elevate what we’re doing in this country in theatre. So, that’s a thing I want. I want there to be plays about queer people where their queerness is completely quotidian. Rowen: Yeah, yes. Ijames: Like, the problem is: we’ve gotta sell the cherry orchard. You know, just like in a straight play. Rowen: Right! We, a gay couple, must sell our cherry orchard. Ijames: Yeah, are we gonna keep the piano or sell it? Can the problem be, “Laura, what are you gonna do if you don’t get married?” We don’t get to do that. It’s always gotta be: “Oh, you’re queer. What a problem!” ( laughs ). Rowen: ( laughs ) It’s true! Well, I feel like you do that, though. One of the things I love about your work in terms of representation, and I’ve said this to you before, is that you write bi and pansexual men, particularly Black men, who are…where that’s not the problem of the play. And specifically for bi and pan people, that is often the problem of what the representation is. It’s often like, “oh no! What kind of gender do you want to be with, and how does that define your personhood?” And, it’s like, no, they’re just existing in space. And when that’s revealed, that’s never the conflict. That is such a radical move, and so generous. It always moves me so much when I see those particular kinds of representation. And I’ve been lucky enough to see it live in a few of your plays. And I’m always thinking that there is someone in the audience who this is opening up…this is a moment where they’re just going ( exhales ). They’re relaxing. And they’re thinking, “Okay, I’m alright. I’m safe here.” And it isn’t going to be an hour and half more of people being like “Oh, but what about your identity?” So, thank you for that! References Footnotes About The Author(s) BESS ROWEN is an Assistant Professor of Theatre and affiliated faculty in Gender & Women’s Studies and Irish Studies at Villanova University. Her first book, The Lines Between the Lines: How Stage Directions Affect Embodiment was published by the University of Michigan Press in 2021. Recent articles have appeared in Theatre Survey , Theatre Topics , Modern Drama , and The Eugene O’Neill Review . Her next book project focuses on the representation of mean teenage girls on stage. She also served as the co-editor of the Journal of American Drama & Theatre and the performance review editor for The Eugene O’Neill Review . Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue Editorial Introduction A Comedy of Sorts: Race, Gender, and Satire in Slave Play Performing Girlhood, Riffing on Lolita: Fornés and Vogel Respond to Nabokov “It’s Cumming yet for a’ that”: Bringing the Scottish Bard to Life in the 21st Century Historiographic Metatheatre and Narrative Closure in Pippin’s Alternate “Theo Ending” “Each One, Teach One”: Interview with Harvey Fierstein Artists as Theorists in Their Craft: Interview with James Ijames The Spectacular Theatre of Frank Joseph Galati: Reshaping American Theatre in Chicago, Illinois. Julie Jackson. London: Methuen Drama, Bloomsbury Publishing. 2022. 215pp. Playing Real: Mimesis, Media, and Mischief. Lindsay Brandon Hunter. Evanston, Illinois: Northwestern University Press, 2021; Pp. 192. Broadway Bodies: A Critical History of Conformity. Ryan Donovan. New York: Oxford University Press, 2023; Pp. 316. Precarious Forms. Performing Utopia in the Neoliberal Americas. Evanston. Candice Amich. Northwestern University Press: 2020; Pp. 232. Queering Drag: Redefining the Discourse of Gender Bending. Meredith Heller. Bloomington: Indiana University Press, 2020; Pp. 236. New England Theatre Journal: A fond farewell 1989-2023 New England Theatre in Review American Repertory Theater . Cambridge, Massachusetts, 2023–2024 Barrington Stage. Pittsfield, Massachusetts, 2023 The Sandra Feinstein-Gamm Theatre (The Gamm). Warwick, Rhode Island, 2023-24 Greater Boston’s Independent Theatres. 2023-24 Season Hartford Stage. Hartford, Connecticut, 2023-24 The Huntington. Boston, Massachusetts, 2023-24 Long Wharf Theatre. New Haven, Connecticut, 2023-24 Portland Stage Company. Portland, Maine, 2023-24 Shakespeare & Company. Lenox, Massachusetts, 2023 Trinity Repertory Theatre Company. Providence, Rhode Island, 2023-24 Vermont Stage. Burlington, Vermont, 2023-24 Yale Repertory Theatre. New Haven, Connecticut, 2023-24 Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

AMANDA HOROWITZ presents Bad Stars at the PRELUDE 2024 Festival at the Martin E. Segal Theater Center CUNY. PRELUDE Festival 2024 Bad Stars AMANDA HOROWITZ 7-7:50 pm Thursday, October 17, 2024 The Segal Theatre RSVP Two brothers writing a Hollywood movie about worms struggle to split apart. Like a worm cut in half, one play becomes two, becomes three, becomes many. Adapted from True West by Sam Shepard. Written & directed by Amanda Horowitz Performed by Brian Mendes, Peter Mills Weiss, Isa Spector Set and costumes by Maggie Fitzpatrick Bathtub painting by Adi Blaustein Rejto Rehearsal asst.: Carolyn Kettig, Hannah Applebaum, Hayley Stahl Special thanks to Jess Barbagallo, Sophia Cleary, Arne Gjelten LOBSTER Nora loves Patti Smith. Nora is Patti Smith. Nora is stoned out of her mind in the Chelsea Hotel. Actually, the Chelsea Hotel is her mind. Actually, the Chelsea Hotel is an out-of-use portable classroom in the Pacific Northwest, and that classroom is a breeding ground for lobsters. LOBSTER by Kallan Dana directed by Hanna Yurfest produced by Emma Richmond with: Anna Aubry, Chris Erdman, Annie Fang, Coco McNeil, Haley Wong Needy Lover presents an excerpt of LOBSTER , a play about teenagers putting on a production of Patti Smith and Sam Shepard's Cowboy Mouth . THE ARTISTS Needy Lover makes performances that are funny, propulsive, weird, and gut-wrenching (ideally all at the same time). We create theatre out of seemingly diametrically opposed forces: our work is both entertaining and unusual, funny and tragic. Needylover.com Kallan Dana is a writer and performer originally from Portland, Oregon. She has developed and presented work with Clubbed Thumb, The Hearth, The Tank, Bramble Theater Company, Dixon Place, Northwestern University, and Lee Strasberg Theatre & Film Institute. She is a New Georges affiliated artist and co-founder of the artist collaboration group TAG at The Tank. She received her MFA from Northwestern University. Upcoming: RACECAR RACECAR RACECAR with The Hearth/Connelly Theater Upstairs (dir. Sarah Blush), Dec 2024. LOBSTER with The Tank (dir. Hanna Yurfest), April/May 2025. Needylover.com and troveirl.com Hanna Yurfest is a director and producer from Richmond, MA. She co-founded and leads The Tank’s artist group TAG and creates work with her company, Needy Lover. Emma Richmond is a producer and director of performances and events. She has worked with/at HERE, The Tank, The Brick, and Audible, amongst others. She was The Tank’s 2022-23 Producing Fellow, and is a member of the artist group TAG. Her day job is Programs Manager at Clubbed Thumb, and she also makes work with her collective Trove, which she co-founded. www.emma-richmond.com Rooting for You The Barbarians It's the Season Six premiere of 'Sava Swerve's: The Model Detector' and Cameron is on it!!! June, Willa, and (by proximity) Sunny are hosting weekly viewing parties every week until Cameron gets cut, which, fingers crossed, is going to be the freakin' finale! A theatrical playground of a play that serves an entire season of 'so-bad-it's-good' reality TV embedded in the social lives of a friend group working through queerness, adolescence, judgment, and self-actualization. Presenting an excerpt from Rooting for You! with loose staging, experimenting with performance style, timing, and physicality. THE ARTISTS Ashil Lee (he/they) NYC-based actor, playwright, director, and sex educator. Korean-American, trans nonbinary, child of immigrants, bestie to iconic pup Huxley. Described as "a human rollercoaster" and "Pick a lane, buddy!" by that one AI Roast Bot. 2023 Lucille Lortel nominee (Outstanding Ensemble: The Nosebleed ) and Clubbed Thumb Early Career Writers Group Alum. NYU: Tisch. BFA in Acting, Minor in Youth Mental Health. Masters Candidate in Mental Health and Wellness (NYU Steinhardt: 20eventually), with intentions of incorporating mental health consciousness into the theatre industry. www.ashillee.com Phoebe Brooks is a gender non-conforming theater artist interested in establishing a Theatre of Joy for artists and audiences alike. A lifelong New Yorker, Phoebe makes art that spills out beyond theater-going conventions and forges unlikely communities. They love messing around with comedy, heightened text, and gender performance to uncover hidden histories. She's also kind of obsessed with interactivity; particularly about figuring out how to make audience participation less scary for audiences. Phoebe has a BA in Theatre from Northwestern University and an MFA in Theatre Directing from Columbia University's School of the Arts. The Barbarians is a word-drunk satirical play exploring political rhetoric and the power of words on the world. With cartoonish wit and rambunctious edge, it asks: what if the President tried to declare war, but the words didn't work? Written by Jerry Lieblich and directed by Paul Lazar, it will premiere in February 2025 at LaMama. The Barbarians is produced in association with Immediate Medium, and with support from the Venturous Theater Fund of the Tides Foundation. THE ARTISTS Jerry Lieblich (they/them) plays in the borderlands of theater, poetry, and music. Their work experiments with language as a way to explore unexpected textures of consciousness and attention. Plays include Mahinerator (The Tank), The Barbarians (La Mama - upcoming), D Deb Debbie Deborah (Critic’s Pick: NY Times), Ghost Stories (Critic’s Pick: TimeOut NY), and Everything for Dawn (Experiments in Opera). Their poetry has appeared in Foglifter, Second Factory, TAB, Grist, SOLAR, Pomona Valley Review, Cold Mountain Review, and Works and Days. Their poetry collection otherwise, without was a finalist for The National Poetry Series. Jerry has held residencies at MacDowell, MassMoCA, Blue Mountain Center, Millay Arts, and UCROSS, and Yiddishkayt. MFA: Brooklyn College. www.thirdear.nyc Paul Lazar is a founding member, along with Annie-B Parson, of Big Dance Theater. He has co-directed and acted in works for Big Dance since 1991, including commissions from the Brooklyn Academy of Music, The Old Vic (London), The Walker Art Center, Classic Stage Co., New York Live Arts, The Kitchen, and Japan Society. Paul directed Young Jean Lee’s We’re Gonna Die which was reprised in London featuring David Byrne. Other directing credits include Bodycast with Francis McDormand (BAM), Christina Masciotti’s Social Security (Bushwick Starr), and Major Bang (for The Foundry Theatre) at Saint Ann’s Warehouse. Awards include two Bessies (2010, 2002), the Jacob’s Pillow Creativity Award (2007), and the Prelude Festival’s Frankie Award (2014), as well an Obie Award for Big Dance in 2000. Steve Mellor has appeared on Broadway (Big River ), Off-Broadway (Nixon's Nixon ) and regionally at Arena Stage, Long Wharf Theater, La Jolla Playhouse, Portland Stage and Yale Rep. A longtime collaborator with Mac Wellman, Steve has appeared in Wellman's Harm’s Way, Energumen, Dracula, Cellophane, Terminal Hip (OBIE Award), Sincerity Forever, A Murder of Crows, The Hyacinth Macaw, 7 Blowjobs (Bessie Award), Strange Feet, Bad Penny, Fnu Lnu, Bitter Bierce (OBIE Award), and Muazzez . He also directed Mr. Wellman's 1965 UU. In New York City, he has appeared at the Public Theater, La Mama, Soho Rep, Primary Stages, PS 122, MCC Theater, The Chocolate Factory, and The Flea. His film and television credits include Sleepless in Seattle, Mickey Blue Eyes, Celebrity, NYPD Blue, Law and Order, NY Undercover, and Mozart in the Jungle. Chloe Claudel is an actor and director based in NYC and London. She co-founded the experimental company The Goat Exchange, with which she has developed over a dozen new works of theater and film, including Salome, or the Cult of the Clitoris: a Historical Phallusy in last year's Prelude Festival. She's thrilled to be working with Paul and Jerry on The Barbarians . Anne Gridley is a two time Obie award-winning actor, dramaturg, and artist. As a founding member of Nature Theater of Oklahoma, she has co-created and performed in critically acclaimed works including Life & Times, Poetics: A Ballet Brut, No Dice, Romeo & Juliet, and Burt Turrido . In addition to her work with Nature Theater, Gridley has performed with Jerôme Bel, Caborca, 7 Daughters of Eve, and Big Dance, served as a Dramaturg for the Wooster Group’s production Who’s Your Dada ?, and taught devised theater at Bard College. Her drawings have been shown at H.A.U. Berlin, and Mass Live Arts. B.A. Bard College; M.F.A. Columbia University. Naren Weiss is an actor/writer who has worked onstage (The Public Theater, Second Stage, Kennedy Center, Geffen Playhouse, international), in TV (ABC, NBC, CBS, Comedy Central), and has written plays that have been performed across the globe (India, Singapore, South Africa, U.S.). Upcoming: The Sketchy Eastern European Show at The Players Theatre (Mar. '24). Amanda Horowitz is an interdisciplinary artist working between performance and sculpture. She writes and directs theater using experimental and collaborative methods. Past performance projects include: Heavenly Fools (2023, Mason Gross Playwrights Festival), Bad Stars (2023, STARS Gallery), Bad Water True West (2022, Bad Water Gallery), Suddenly, This Summer (2019, PAM), The Plumbing Tree (by Medium Judith, 2018, Highways Performance Space and Human Resources LA). She was the co-founder and director of Medium Judith (extg, 2013-2019), a theater collaboration with Bully Fae Collins. Amanda holds MFAs in Visual Art and Playwriting from Rutgers University. She is currently a member of 2024/2025 Clubbed Thumb Early-Career Writers' Group. Brian Mendes New York credits: with Richard Maxwell and New York City players: Field of Mars , Isolde , The Evening , End of Reality , Ode to the Man Who Kneels , Joe , Henry IV , and People Without History (dir); with Adam Rapp: Animals and Plants , Through the Yellow Hour ; with Annie Baker: Last of the Little Hours @ Sundance Theater Lab; with Tania Bruguera: Endgame ; with Sibyl Kempson:The Securely Conferred Vouchsafed Keepsakes of Maery S . Most recently Brian performed in the film Baltimorons directed by Jay Duplass. Peter Mills Weiss is a theater artist based in Brooklyn, NY. He has been nominated for a Henry Hewes Design Award and a New York Drama Critic's Circle Award. He is a former member of the Soho Rep Writer Director Lab and the Public Theater Devised Theater Working Group. His work has been presented locally at the Baryshnikov Arts Center, Soho Rep, Ars Nova, and Under the Radar Festival, and internationally as part of the Radikal Jung Festival at the Munchen Volkstheater, most recently at the Noorderzon Festival Groningen. Isa Spector is a performer, choreographer, and theater maker living in New York. Their work has been shown at Abrons Arts Center, Performance Space New York, Center for Performance Research, and Pageant. As a performer, Isa has worked with Korakrit Arunanondchai, boychild, Danielle Agami, Sam Max, and Alexa West. Isa holds a BFA in Dance and BA in Dramatic Literature from New York University. Explore more performances, talks and discussions at PRELUDE 2024 See What's on

Watch ORESTEIA by Carolin Mader at the Segal Film Festival on Theatre and Performance 2024. This short film is a 6.30 minute version of Aeschylus' ORESTEIA (original excerpts from part II COEPHORES by choir/choir leader/Electra/Orestes), spoken by a mysterious sea creature: „beamed“, apparently, into a very confined space near some very noisy street of Berlin, in order to complete the task of the ancient tragedy choir: to reflect and give advice. The dilemma is huge: a father murdered by the mother’s hand. Is the sin of matricide worth the revenge? Is repaying evil with evil worth it at all? Waiting for Electra and Orestes, their questions and possible answers are forshadowed in an inner monologue. The Martin E. Segal Theater Center presents ORESTEIA At the Segal Theatre Film and Performance Festival 2024 A film by Carolin Mader Theater, Film, Performance Art, Spoken Word This film will be available to watch online on the festival website May 16th onwards for 3 weeks, as well as screened in-person on May 20th. About The Film Country Germany Language German Running Time 6 minutes Year of Release 2022 This short film is a 6.30 minute version of Aeschylus' ORESTEIA (original excerpts from part II COEPHORES by choir/choir leader/Electra/Orestes), spoken by a mysterious sea creature: „beamed“, apparently, into a very confined space near some very noisy street of Berlin, in order to complete the task of the ancient tragedy choir: to reflect and give advice. The dilemma is huge: a father murdered by the mother’s hand. Is the sin of matricide worth the revenge? Is repaying evil with evil worth it at all? Waiting for Electra and Orestes, their questions and possible answers are forshadowed in an inner monologue. Directed/filmed/edited by: Carolin Mader, Siren: Marina Frenk, supported by: Philipp Engelhardt, Fabrik Osloer Straße, Frauenkulturbuero NRW About The Artist(s) Carolin Mader has studied Italian and German philology and Political Science in Italy and Germany and has worked as a theatre director, actress and musician at the municipal theatre of Dortmund and in Berlin, where she lives. Her production „Die Hamletmaschine“ (Heiner Müller) was shown at the supporting program of the NRW Theatertreffen; „Ithaka“ (Gottfried Benn) and „Medea“ (Euripides) have been awarded with the young director’s award of the Frauenkulturbuero NRW. Get in touch with the artist(s) carolin.mader@hotmail.com and follow them on social media https://www.facebook.com/carolin.mader.35 Find out all that’s happening at Segal Center Film Festival on Theatre and Performance (FTP) 2024 by following us on Facebook , Twitter , Instagram and YouTube See the full festival schedule here. "Nightshades" - Veronica Viper Ellen Callaghan Dancing Pina FLorian Heinzen-Ziob Genocide and Movements Andreia Beatriz, Hamilton Borges dos Santos, Luis Carlos de Alencar Living Objects in Black Jacqueline Wade ORESTEIA Carolin Mader Schlingensief – A Voice that Shook the Silence Bettina Böhler The Hamlet Syndrome Elwira Niewiera & Piotr Rosolowski Wo/我 Jiemin Yang "talk to us" Kirsten Burger Die Kinder der Toten Nature Theater of Oklahoma:Kelly Copper and Pavol Liska Hans-Thies Lehmann – Postdramatic Theater Christoph Rüter MUSE Pete O'Hare/Warehouse Films QUEENDOM Agniia Galdanova Snow White Dr.GoraParasit The Making of Pinocchio Cade & MacAskill Women of Theatre, New York Juney Smith BLOSSOMING - Des amandiers aux amandiers Karine Silla Perez & Stéphane Milon ELFRIEDE JELINEK - LANGUAGE UNLEASHED Claudia Müller I AM NOT OK Gabrielle Lansner Making of The Money Opera Amitesh Grover Red Day Besim Ugzmajli The Books of Jacob Krzysztof Garbaczewski The Roll Call:The Roots to Strange Fruit Jonathan McCrory / National Black Theatre/ All Arts/ Creative Doula next...II (Mali/Island) Janne Gregor Chinoiserie Redux Ping Chong Festival of the Body on the Road H! Newcomer “H” Sokerissa! Interstate Big Dance Theater / Bang on a Can Maria Klassenberg Magda Hueckel, Tomasz Śliwiński Revolution 21/ Rewolucja 21 Martyna Peszko and Teatr 21 The End Is Not What I Thought It Would Be Andrea Kleine The Utopians Michael Kliën and En Dynamei Conference of the Absent Rimini Protokoll (Haug / Kaegi / Wetzel) / Film By Expander Film (Lilli Kuschel and Stefan Korsinsky) GIANNI Budapesti Skizo, Theater Tri-Bühne Juggle & Hide (Seven Whatchamacallits in Search of a Director) Wichaya Artamat/ For What Theatre My virtual body and my double Simon Senn / Bruno Deville SWING AND SWAY Fernanda Pessoa and Chica Barbosa The Great Grand Greatness Awards Jo Hedegaard WHO IS EUGENIO BARBA Magdalene Remoundou

James M. Cherry Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 29 1 Visit Journal Homepage August Wilson’s Pittsburgh Cycle: Critical Perspectives on the Plays. Edited by Sandra G. Shannon. Jefferson, NC: McFarland, 2016; Pp. 211. James M. Cherry By Published on December 22, 2016 Download Article as PDF August Wilson’s Pittsburgh Cycle: Critical Perspectives on the Plays . Edited by Sandra G. Shannon. Jefferson, NC: McFarland, 2016; Pp. 211. The principal undertaking of August Wilson’s playwriting career—the “Pittsburgh Cycle”—is a singular accomplishment in American theater. A series of ten plays highlighting the cultural shifts and stresses of African-American experience throughout the 20th century, the Cycle was written and staged over the course of three decades and completed shortly before Wilson’s death in 2005. Wilson situated his opus largely in the Hill District of Pittsburgh where he spent his childhood, a once-vibrant African-American community that fell into decay following failed urban development schemes and resultant poverty. Throughout the Cycle, Wilson connects the Hill District’s transformations to the larger history of African-Americans—slavery, Jim Crow, the Great Migration, persistent institutional racism—and the ways in which these realities reveal themselves on stage in micro-histories of Black lives. Wilson also foregrounds the historical linkages of music, ritual, ceremony, and oral culture as critical dramaturgical elements. As their descendants replace characters on Wilson’s stage, these are the ties that bind still. The restoration of a fragmented ancestry is personified in the reoccurring figure of Aunt Ester, the wise woman who physically embodies the link across time to Africa. Taken together, the plays of Wilson’s Pittsburgh Cycle can be seen as the work of playwright tethering a community to an obscured past. As Sandra G. Shannon rightly notes in her introduction to a new collection of essays, August Wilson’s Pittsburgh Cycle: Critical Perspectives on the Plays, the narratives that fill Wilson’s plays are not simply representations of African-American life, but are also intensely personal, “reflect[ing] the playwright’s own fragmented life exacerbated by a complete disconnect with his biological father, by his flight from a racist Pittsburgh’s school system, and by his discovery or “reunion” with the blues, Africa, Amiri Baraka, and by his newfound regard for the vernacular of fellow Pittsburgh natives” (5). For Shannon, as well as many authors in this excellent collection, Wilson’s dual roles as an “autoethnographer of the black experience,” and as “the wounded healer” (6) who confronts his own personal history as a way to make sense of the larger historical narrative, are essential to understanding Wilson’s great accomplishment; they are also essential to comprehending what Wilson’s vision of the twentieth century means in our twenty-first. Since August Wilson’s death, there have been many attempts to examine and reconcile Wilson’s completed project, and recent scholarly treatments of the complete Cycle resonate throughout the volume under review here. Shannon’s text joins an already active critical conversation, including Harry Elam’s touchstone work The Past as Present in the Drama of August Wilson (Ann Arbor: University of Michigan Press, 2009), a recent Cambridge Companion collection, and the frequent stagings of the plays across the country. Appropriately enough, Shannon’s collection ranges widely in subjects and inventive theoretical perspectives. Sarah Saddler and Paul Bryant-Jackson’s piece on Two Trains Running brings together Manning Marable’s advocacy of a multidisciplinary “living history” to reclaim the lost narratives of people of color, and Diana Taylor’s argument to consider the “embodied behaviors that serve to e/affect the outcome of the social drama, and thus “ history” itself” (53). Saddler and Bryant-Jackson conclude that Wilson creates a document of living history in which the political struggles of the 1960s are played out on a personal and spiritual level on stage. In another essay, Psyche Williams-Forson probes the Wilson’s frequent use of food as way to depict communal and gender relationships, citing Wilson’s own interest in cultural anthropology. These arguments reframe August Wilson not just as a significant “realist” playwright, but as a writer whose works respond to various theoretical frameworks. Wilson deploys African ritual in his plays, often as a way to reconnect with a lost heritage, and several essays in this collection tease out the various dramaturgical and symbolic meanings of this connection. Artisa Green’s analysis of the “Òrìșà archetypes, sacred objects, and spaces” (10) and the Yoruban week calendar “which comprises a seven day cycle characterized by daily attributes that resulted from events which occurred in Yoruba creation stories” (156), facilitates a significant new understanding of the spiritual architecture of Gem of the Ocean . In the case of Joe Turner’s Come and Gone , Connie Rapoo looks at Loomis’ “acts of sacrifice” (177) as ways to “remember the spiritual African past in order to restore cosmic order” and to reclaim a forgotten cultural identity. More significantly, this collection often shows how Wilson’s work uses history to reflect upon contemporary concerns. Isaiah Matthew Wooden’s piece on the fraught relationship between the American justice system and the African-Americans subject to it in Gem of the Ocean is deeply relevant to the America of Black Lives Matter and police action captured on cell phone video. The concluding essay by Susan C. W. Abbottson deploys the work of theorists Alan Wilde, John McGowan, and Linda Hutcheon to investigate the optimistic, inclusive humanism in Wilson’s work. For Abbottson, “what Wilson is modeling through this cycle are lessons of responsibility, connection, history, and identity, which combine to create a final vision of what contemporary society most needs: active democracy” (200). In illuminating the experience of Black people in America, Wilson’s “self-defining American chronicle for the ages” (199) also sheds light on the desires, anxieties, and possibilities of all human beings. The main utility of the August Wilson’s Pittsburgh Cycle is as a companion to, and an expansion of, previous Wilson scholarship. While it is inevitable for any collection to focus on some works more than others, Jitney (1982), Fences (1985), and Radio Golf (2005) are seldom addressed in this volume, though they are certainly topics of examination elsewhere. The inclusion of a production history of the Cycle would have made the text more user-friendly. Yet, the multiplicity of theoretical perspectives here acts as a provocation for other scholars to look at August Wilson’s work in new, inventive ways. Just as Wilson himself sought to forge links between the present and past, readers of his work should be encouraged to connect it with our present and future. References Footnotes About The Author(s) JAMES M. CHERRY Wabash College Editorial Board: Co-Editors: Naomi J. Stubbs and James F. Wilson Advisory Editor: David Savran Founding Editors: Vera Mowry Roberts and Walter Meserve Editorial Staff: Managing Editor: Curtis Russell Editorial Assistant: Christine Snyder Advisory Board: Michael Y. Bennett Kevin Byrne Tracey Elaine Chessum Bill Demastes Stuart Hecht Jorge Huerta Amy E. Hughes David Krasner Esther Kim Lee Kim Marra Ariel Nereson Beth Osborne Jordan Schildcrout Robert Vorlicky Maurya Wickstrom Stacy Wolf Journal of American Drama & Theatre JADT publishes thoughtful and innovative work by leading scholars on theatre, drama, and performance in the Americas – past and present. Provocative articles provide valuable insight and information on the heritage of American theatre, as well as its continuing contribution to world literature and the performing arts. Founded in 1989 and previously edited by Professors Vera Mowry Roberts, Jane Bowers, and David Savran, this widely acclaimed peer reviewed journal is now edited by Dr. Benjamin Gillespie and Dr. Bess Rowen. Journal of American Drama and Theatre is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents - Current Issue Editorial Comment Historical Subjectivity and the Revolutionary Archetype in Amiri Baraka's The Slave and Luis Valdez's Bandido! Calculated Cacophonies: The Queer Asian American Family and the Nonmusical Musical in Chay Yew's Wonderland August Wilson’s Pittsburgh Cycle: Critical Perspectives on the Plays. Edited by Sandra G. Shannon. Jefferson, NC: McFarland, 2016; Pp. 211. Performance, Identity, and Immigration Law: A Theatre of Undocumentedness. By Gad Guterman. New York: Palgrave Macmillan, 2014; Pp. 236. Kitchen Sink Realisms: Domestic Labor, Dining, and Drama in American Theatre. By Dorothy Chansky. Theatre History and Culture Series. Series editor Heather Nathans. Iowa City: University of Iowa Press, 2015; Pp. 620. Affective Performance and Cognitive Science: Body, Brain and Being. Edited by Nicola Shaugnessy. London: Bloomsbury, 2013; Pp. 300. Theatre and Cognitive Neuroscience. Edited by Clelia Falletti, Gabriele Sofia, and Victor Iacono. Performance and Science: Interdisciplinary Dialogues Series. Series editors: John Lutterbie and Nicola Shaugnessy. London UK, New York NY: Bloomsbury Methuen Drama, 2016; Pp. 260. Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

Back to Top Article References Authors Keep Reading < Back Arab Stages 18 Winter 2025 Volume Visit Journal Homepage Performance Review: DUMMY IN DIASPORA. By Esho Rasho. By Suzi Elnaggar Published: December 1, 2025 Download Article as PDF A slight young man (Esho Rasho) sits on a white couch, alone, contemplative. Behind him, deep red and gold carpets hang; the shifting lighting takes on an eerie tone. Tension envelopes him; finally, he speaks to us in a conversational, almost chipper voice. He leans forward, “My name is Essa, and I think something is really wrong with me.” In Dummy in Diaspora , a “coming-of-age solo play” written and performed by Esho Rasho, insistent, personal storytelling is the centerpiece of a semi-autobiographical narrative of diasporic longing and familial love. Making his US premiere after a run with Dummy in Diaspora at the 2024 Edinburgh Fringe Festival, Rasho, a first-generation Assyrian American writer/performer, comes to the Chicago theatre scene with an achingly earnest performance that reminds us that home is the people we love as much as the place we live. Esho Rasho in Dummy in Diaspora , by Esho Rasho, directed by Karina Patel for Jackalope Theatre. Photos by Joel Maisonet. Part of an emerging cohort of SWANA artists (many of whom are writing and performing their own work) embracing the specificity and complexity of their identities in new and bold ways, Rasho has refined Dummy in Diaspora over the last few years. First germinated during his time obtaining a BFA in Acting from The Theatre School at DePaul University in 2023, Dummy in Diaspora showcases an emerging SWANA artist willing to experiment with form and content. A refraction of his personal narrative, the queer diasporic tale is successful as a solo performance supported by strong, yet restrained production design at Jackalope Theatre, where it was directed by ensemble member Karina Patel. Rasho’s Dummy is one of two recent new Assyrian Iraqi plays in Chicago ( Iraq but Funny at Lookingglass as well). Rasho’s Dummy is a non-linear, interlocking series of vignettes that follow Essa's (who is Rasho’s funhouse mirror reflection) emotional journey and growth from childhood to high school through early adulthood in a SWANA immigrant household. Rasho weaves together various threads: Essa’s coming of age as a young queer SWANA person, his learning English as a second language as a child, his struggle with addiction to nicotine, and his mother’s cancer diagnosis. Dummy is a series of monologues directly addressed to the audience, punctuated with reenactments of conversations that have shaped him. Rasho inhabits Essa’s mother, his European clubbing friends, and his white therapist, among others; these interspersed quasi-dialogues serve a rhythmic change in the performance, often lending a comedic tone to painful revelations. Throughout Dummy , Rasho aptly handles the challenge of a solo act with multiple characters and narrative threads. The scenic design from Scenic/Prop Designer Olivia Volk, Lighting Designer Maaz Ahmed, and Sound Designer Newton Schottelkott support Rasho’s storytelling through both aethetic abstraction and by creating specific zones: a couch in the family home, a chair in the therapist’s office, and a clothes rack in an apartment are situated in front of layered, hanging red carpets and bronze clocks which seem to levitate behind Rasho. Both literal and liminal in representation, the stage exists as a space between reality and surreality. Ahmed’s lighting design exemplifies how Dummy plays with the boundaries of what is real; Essa’s nicotine addiction coalesces as an auditory and luminous green presence named Nic. The addictive entity disrupts Essa’s storytelling, the lighting becomes alien, bathing in Rasho in green; Nic speaks to him through recorded, distorted audio. The various parts of the production work together, using the intimate space to its full extent, highlighting the deft direction by Jackelope Theatre ensemble member Patel. In the narrative of Dummy , Rasho investigates and digs into specificity; Essa is the child of an Iraqi Assyrian father and Lebanese mother who met at immigration; both are now proudly American. Children of the post 9/11 era, Essa and his sister struggle with their parents' patriotism. Rasho touches on feelings about immigration, becoming a citizen, and the census as a young Middle Eastern person in the United States. His Essa reflects on the legacies of his parents’ homelands and migrant experiences, from which he feels he is profoundly disconnected. Essa wonders, struggling with a gnawing internalized second-generation diasporic guilt, that if just a bit, if his parents are right-- he is privileged to grow up as a young queer man in America. To me, this sentiment is made even more bittersweet as rights and protections for both immigrants and queer folx are attacked in today’s America in the months since the production. Throughout Dummy , Rasho also draws on themes of dysmorphia and queerness in the explorations of Essa’s warped body image and his growing addiction to nicotine. Rasho’s Essa isn’t perfect or always sympathetic; his choices are sometimes fraught and many times unhealthy. His mother’s sudden cancer diagnosis parallels his struggles with body image; Essa fights to take care of himself, going to therapy even though he finds it cliché and very American, while admiring the strength of his mother, her own body wasting away during chemo treatment. This dissonance and disruption, as Essa compares himself to his parents, wondering if he can live up to their expectations, is where the narrative shines; Rasho gives an extremely human performance of diasporic longing. Rasho’s Dummy sometimes overflows narratively, skipping from snapshot to snapshot. All of these disparate stories dovetail in Essa’s recollection of learning English in a public school ESL class, where he is assigned to retell his favorite movie, The Wizard of Oz , as an exercise. The eerie green Nic, the bravery of his mother, the advice of his therapist, and the friends he has met along the way mark his own journey. For Essa, home is something we are always looking to return to, though finding the way can be confusing. Dummy in Diaspora is a smart and poignant solo performance highlighting an exciting new artist, Esho Rasho. He is a vibrant part of a cohort of SWANA artists in Chicago, making a strong entrance with stories that are human, complex, and timely. I know I’ll be looking for what Rasho does next with anticipation. Esho Rasho as Essa in Dummy in Diaspora , by Esho Rasho, directed by Karina Patel for Jackalope Theatre. Photos by Joel Maisonet. Esho Rasho as Essa in Dummy in Diaspora , by Esho Rasho, directed by Karina Patel for Jackalope Theatre. Photos by Joel Maisonet. Article Bibliography, References & Endnotes References About The Author(s) Suzi Elnaggar Northwestern University; Freelance Dramaturg Suzi Elnaggar is an Egyptian American performance scholar, freelance dramaturg, and theatre maker. She was a 2021 Kennedy Center Dramaturgy Intensive Fellow and works as a developmental and community-focused dramaturg. Her work has been published in Asian Theatre Journal , Arab Stages , Review: The Journal of Dramaturgy , and Theatre Times . Her interests include exploring postcolonial theatre contexts, decoloniality in performance, the intersection of trauma and performance, transnational and migrant stories, recontextualizing Greek tragedy, myths, and folklore, and exploring work that centers around SWANA (Southwest Asian and North African) experiences. Suzi’s scholarship and practice center community, collaboration, and context. As a dramaturg, she is experienced in both production and developmental work. She is the artistic director of Backstitch Story Project, and the founder and creative director of the Digital Development Project. She has read scripts for PlayPenn, Playwright’s Center, Rattlestick’s Van Lier New Voices Fellowship, SHE-LA, and Sparkfest, among many others. Selected dramaturgy credits (Production & Developmental Workshops): Avalanche Theatre’s Next Draft series and Grape Leaves , Silk Road’s Shahadat ; Backstitch Story Arts Off-White: The Arab House Party Play ; Clamour Theatre’s Lived Experience ; TACTICS Ottawa’s ANANSI V. GOD(S) ; Jubilee Theatre Waco’s Fairview (Texas Premiere); Wild Imaginings’ Jesus and Valium (World Premiere), The Way He Looks at You , Cardboard Castles Hung on Walls (World Premiere); Northwestern University Theatre’s The Great Sea Serpent (Workshop Premiere). Arab Stages Arab Stages is devoted to broadening international awareness and understanding of the theatre and performance cultures of the Arab-Islamic world and of its diaspora. The journal appears twice yearly in digital form by the Martin E. Segal Theatre Center of New York and is a joint project of that Center and of the Arabic Theatre Working Group of the International Federation for Theatre Research. Visit Journal Homepage Table of Contents Practicing Place: Site-Specific Performance and the Reinscription of Memory in Palestine Resisting the Unleashed Evils of the US- Invasion of Iraq in Amir Al-Azraki’s The Widow (2017) Dina Mousawi’s RETURN: a Compelling site of representing Women’s Status of Agency Under Occupation Renewed Awareness Toward Salvation: The Journey of The Story of Zahra from Page to Stage Site-Specific Performance and Theatrical Memorialization of the Nakba Performance Review: WAILING SONGS OF THE PAST, MIGHT THEY GROW OUR RESILIENCE. By Maya al-Khaldi. Performance Review: DUMMY IN DIASPORA. By Esho Rasho. Performance Review: ENGLISH. Written by Sanaz Toossi Performance Review: THE CAVE. By Sadieh Rifai Performance Review: IRAQ, BUT FUNNY by Atra Asdou Performance Review: COSMOS/AWALEM by Ashtar Muallem and Emile Saba. 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