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Watch Firebird by Irina Patkanian / Marion Schoevaert at the Segal Film Festival on Theatre and Performance 2026. FAIRY-DOC, in stop motion animation Once upon a time, there was a Firebird, who was caught and caged by the Father of the Motherland. To free herself, she laid him the egg of immortality from his seed. She lost her feathers and hid deep in the woods, weaving lace from snowflakes. Once upon today, the Father of the Motherland saw her lace on TikTok and waged a war to find and marry her. Dancing at the wedding, Lacemaker turned back into the firebird and burned the citadel down. The Martin E. Segal Theater Center presents Firebird Irina Patkanian / Marion Schoevaert At the Segal Theatre Film and Performance Festival 2026 Screening Information This film will be screened on June 1, at 5:00 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 USA, Ukraine Language English Running Time 23 minutes Year of Release 2026 About The Film FAIRY-DOC, in stop motion animation Once upon a time, there was a Firebird, who was caught and caged by the Father of the Motherland. To free herself, she laid him the egg of immortality from his seed. She lost her feathers and hid deep in the woods, weaving lace from snowflakes. Once upon today, the Father of the Motherland saw her lace on TikTok and waged a war to find and marry her. Dancing at the wedding, Lacemaker turned back into the firebird and burned the citadel down. Irina Patkanian Director, Marion Schoevaert Director, Irina Patkanian Writer, Ksena Samborska Key Cast "Firebird", Michael Kaplan Key Casy "Colonel", Yevgenia Nayberg Lead Artist, Maxim Dondyuk War Photography, Marion Schoevaert Production Designer, Masha Yukhananov Animator, Jennah Camara Animator, Anna Carolina Bastos Sound Design, Vlada Tomova Composer, Elena Kalkova Visual Editing About The Artist(s) Irina Patkanian is an award-winning filmmaker, a Fulbright scholar, Professor of Film and Media Arts at Brooklyn College/CUNY, and the co-founder of In Parentheses, Inc. Irina Patkanian makes hybrid (fiction/nonfiction) films questioning history with poetry, memory with animation, performance with behavior. Irina’s films have screened at 150+ film festivals worldwide, incl. DOC NYC, Ann Arbor, STARZ Denver, Palm Springs, Hot Springs Documentary Film Festival and many others, winning 20+ awards. Her work has been supported by fellowships and grants from NYSCA, NYFA, Made in New York, Tow, Blaustein, Troy and Jerome Foundations; as well as artist residencies at the Obermann Center, MacDowell, the Millay Arts, Ucross Foundation and the Art Studios of Key West. Marion Schoevaert has been developing her own style of physical theater for 25 years in New York, Seoul and France. She has directed, produced and choreographed more than twenty theater shows, operas and shadow plays, blending dance-theater, rhythmic text and live music. She works with artists from all disciplines and genres: painting, video, jazz, tango, hip hop, sports, martial arts, propaganda, graffiti, etc. to create visceral and raw emotional response from both actors and audiences. Marion Schoevaert has created illustrations for 33 Young People’s Concerts with the New York Philharmonic. She has produced the successful Koltès New York Festival (7 plays) in New York and has directed a North Korean mass dance propaganda play with 2 orchestras and 100 actors, blending North and South Korean texts, music and style together. She has created 3 theatre companies in New York, Seoul and France. Get in touch with the artist(s) irinapatkanian@gmail.com and follow them on social media www.inparentheses.org/firebird 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

Watch WATERMILL 1993 + WATERMILL CENTER BYRD HOFFMAN SUMMER PROGRAM 2009 by Stefan Kurt / Tomek Jeziorski at the Segal Film Festival on Theatre and Performance 2026. A double program of short documentaries on The Watermill Center, the institution Robert Wilson founded on Long Island in 1991. WATERMILL 1993 (1993, 20 min) — directed by Stefan Kurt Shot in the Center's earliest years, this film documents The Watermill Center in its founding period, capturing the spirit and working methods of the institution as it established itself. Wilson founded the Center in a former Western Union research facility on the edge of the Shinnecock Reservation, and from the beginning conceived of it as a space distinct from conventional theater institutions — a "laboratory for creative experimentation, where artists can work at the intersection of disciplines, drawing inspiration from nature and Wilson's extensive collection of art and artifacts." This film preserves a record of the Center in its first phase, before it grew into the year-round residency space it would become. WATERMILL CENTER BYRD HOFFMAN SUMMER PROGRAM 2009 (2010, 38 min) — directed by Tomek Jeziorski Filmed during the 2009 summer program, this documentary captures the Center at a later stage of its development — by which point it had in 2006 become a year-round space for artists-in-residence. The summer program, named for the Byrd Hoffman School of Byrds (Wilson's original performance collective), brings together students and established artists from across disciplines in a collaborative, multi-disciplinary environment. The film documents the work and energy of this gathering, conveying the ethos of exchange and experimentation that Wilson intended the Center to embody. Total running time: approximately 65 minutes. The Martin E. Segal Theater Center presents WATERMILL 1993 + WATERMILL CENTER BYRD HOFFMAN SUMMER PROGRAM 2009 Stefan Kurt / Tomek Jeziorski At the Segal Theatre Film and Performance Festival 2026 Screening Information This program will be screened on June 3 at 8:45 PM, at Anthology Film Archives. RSVP Please note that these screenings are ticketed and require prior registration at the Anthology Film Archives website. Country United States Language English Running Time 65 minutes Year of Release 1993 / 2010 About The Film A double program of short documentaries on The Watermill Center, the institution Robert Wilson founded on Long Island in 1991. WATERMILL 1993 (1993, 20 min) — directed by Stefan Kurt Shot in the Center's earliest years, this film documents The Watermill Center in its founding period, capturing the spirit and working methods of the institution as it established itself. Wilson founded the Center in a former Western Union research facility on the edge of the Shinnecock Reservation, and from the beginning conceived of it as a space distinct from conventional theater institutions — a "laboratory for creative experimentation, where artists can work at the intersection of disciplines, drawing inspiration from nature and Wilson's extensive collection of art and artifacts." This film preserves a record of the Center in its first phase, before it grew into the year-round residency space it would become. WATERMILL CENTER BYRD HOFFMAN SUMMER PROGRAM 2009 (2010, 38 min) — directed by Tomek Jeziorski Filmed during the 2009 summer program, this documentary captures the Center at a later stage of its development — by which point it had in 2006 become a year-round space for artists-in-residence. The summer program, named for the Byrd Hoffman School of Byrds (Wilson's original performance collective), brings together students and established artists from across disciplines in a collaborative, multi-disciplinary environment. The film documents the work and energy of this gathering, conveying the ethos of exchange and experimentation that Wilson intended the Center to embody. Total running time: approximately 65 minutes. WATERMILL 1993 directed by Stefan Kurt WATERMILL CENTER BYRD HOFFMAN SUMMER PROGRAM 2009 directed by Tomek Jeziorski About The Artist(s) Stefan Kurt is a Swiss actor and filmmaker who has worked extensively in theater and cinema, including as a performer in Wilson's productions. His short film Watermill 1993 documents The Watermill Center in its founding years. Tomek Jeziorski is a Polish filmmaker and photographer who has documented The Watermill Center's summer programs. His 2010 film capturing the 2009 Byrd Hoffman Summer Program provides a record of one of the Center's core annual events. Get in touch with the artist(s) and follow them on social media 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

Watch Einstein on the Beach: The Changing Image of Opera by Mark Obenhaus at the Segal Film Festival on Theatre and Performance 2026. Einstein on the Beach: The Changing Image of Opera is a documentary record of the landmark 1984 revival of Robert Wilson and Philip Glass's groundbreaking opera Einstein on the Beach, staged at the Brooklyn Academy of Music. It was the first time since the original 1976 production — which premiered at the Avignon Festival and played the Metropolitan Opera — that the two principal creators had reunited to restage this tradition-breaking work. Director Mark Obenhaus provides intimate access to both artists: Glass discusses the opera's radical musical structure, its rejection of conventional narrative arc, and the challenge of hearing music that transforms continuously rather than repeating in recognizable patterns. Wilson reflects on his visual approach to the production, his use of light and geometric form, and the relationship between duration, stillness, and theatrical time. The film weaves these interviews with footage from rehearsals and the actual performances, giving viewers a rare window into the preparation of a work that had already reshaped the landscape of contemporary opera and performance. Considered an essential document for anyone interested in the evolution of the performing arts in the 20th century, the film makes the case — through the evidence of the work itself — for why Einstein on the Beach remains one of the defining achievements of American avant-garde culture. The Martin E. Segal Theater Center presents Einstein on the Beach: The Changing Image of Opera Mark Obenhaus At the Segal Theatre Film and Performance Festival 2026 Screening Information This film will be screened on May 29 at 6:45 PM, and June 4 at 9:00 PM, at Anthology Film Archives RSVP Country United States Language English Running Time 58 minutes Year of Release 1984 About The Film Einstein on the Beach: The Changing Image of Opera is a documentary record of the landmark 1984 revival of Robert Wilson and Philip Glass's groundbreaking opera Einstein on the Beach, staged at the Brooklyn Academy of Music. It was the first time since the original 1976 production — which premiered at the Avignon Festival and played the Metropolitan Opera — that the two principal creators had reunited to restage this tradition-breaking work. Director Mark Obenhaus provides intimate access to both artists: Glass discusses the opera's radical musical structure, its rejection of conventional narrative arc, and the challenge of hearing music that transforms continuously rather than repeating in recognizable patterns. Wilson reflects on his visual approach to the production, his use of light and geometric form, and the relationship between duration, stillness, and theatrical time. The film weaves these interviews with footage from rehearsals and the actual performances, giving viewers a rare window into the preparation of a work that had already reshaped the landscape of contemporary opera and performance. Considered an essential document for anyone interested in the evolution of the performing arts in the 20th century, the film makes the case — through the evidence of the work itself — for why Einstein on the Beach remains one of the defining achievements of American avant-garde culture. Director: Mark Obenhaus Producer: Chris Ann Verges Original Music: Philip Glass About The Artist(s) Mark Obenhaus is a leading producer, director, and writer of documentary film and television. His work spans more than four decades and has been recognized with five national Emmy Awards, the Alfred I. duPont-Columbia University Award, two Robert F. Kennedy Journalism Awards, the Writers Guild of America Award, the British Press Guild Documentary Award, and numerous other honors. Obenhaus began his career producing cinema vérité documentaries and working with director Bob Fosse on commercial projects. He went on to produce six programs for the PBS series Frontline, two of which — Abortion Clinic and Living Below the Line — won Emmy Awards. For PBS Great Performances he produced and directed two celebrated music documentaries: Miles Ahead: The Music of Miles Davis and Einstein on the Beach: The Changing Image of Opera. For The American Experience he produced and directed The World That Moses Built and Mr. Sears Catalog. From 1991 onward Obenhaus held a long association with ABC News, serving as senior producer of Day One and going on to produce major specials including Dangerous World: The Kennedy Years, The Kennedy Assassination: Beyond Conspiracy (a co-production with the BBC), and UFOs: Seeing Is Believing with Peter Jennings. He also served as senior producer of the landmark twelve-hour series The Century with Peter Jennings. His feature documentary Steep, about extreme mountain skiing, premiered at the Tribeca and Telluride Film Festivals and was released theatrically by Sony Pictures Classics. His most recent film, Cover-Up (2025), co-directed with Laura Poitras and examining investigative journalist Seymour Hersh, won the Maysles Brothers Award for Best Documentary at the Hamptons International Film Festival and received a Directors Guild of America nomination. Get in touch with the artist(s) and follow them on social media 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

Watch The Black Rider by Theo Janssen & Ralph Quinke at the Segal Film Festival on Theatre and Performance 2026. This documentary chronicles the creation of The Black Rider: The Casting of the Magic Bullets, the celebrated theatrical collaboration between Robert Wilson, Tom Waits, and William S. Burroughs. The production, adapted from August Apel's supernatural short story "Der Freischütz" — which was made famous in the operatic tradition by Friedrich Kind and Carl Maria von Weber's 1821 opera — premiered on March 31, 1990, at the Thalia Theater in Hamburg, Germany. Wilson directed and designed; Burroughs wrote the book; Waits composed the music and lyrics. The story centers on Wilhelm, a young file clerk in love with Käthchen, whose father will permit the marriage only to a skilled hunter. Desperate, Wilhelm makes a Faustian pact with Pegleg — the Devil — for magic bullets, with catastrophic consequences. The work is dark, expressionistic, and sung largely in English, with spoken dialogue in German, drawing on the aesthetic traditions of German Expressionism and the Theater of the Absurd while filtering them through the distinct visions of all three collaborators. Janssen and Quinke's film follows the production from rehearsals in September 1989 through to the opening night, providing rare behind-the-scenes access to Wilson, Waits, and Burroughs at work. The documentary includes extended interviews with all three artists alongside rehearsal footage and excerpts from the premiere performance — making it one of the most complete records of Wilson's creative process in collaboration, and an invaluable document of a singular meeting of artistic minds. The Martin E. Segal Theater Center presents The Black Rider Theo Janssen & Ralph Quinke At the Segal Theatre Film and Performance Festival 2026 Screening Information This film will be screened on May 31 at 8:00 PM, at Anthology Film Archives RSVP Please note that these screenings are ticketed and require prior registration at the Anthology Film Archives website. Country Germany Language English, German Running Time 120 minutes Year of Release 1990 About The Film This documentary chronicles the creation of The Black Rider: The Casting of the Magic Bullets, the celebrated theatrical collaboration between Robert Wilson, Tom Waits, and William S. Burroughs. The production, adapted from August Apel's supernatural short story "Der Freischütz" — which was made famous in the operatic tradition by Friedrich Kind and Carl Maria von Weber's 1821 opera — premiered on March 31, 1990, at the Thalia Theater in Hamburg, Germany. Wilson directed and designed; Burroughs wrote the book; Waits composed the music and lyrics. The story centers on Wilhelm, a young file clerk in love with Käthchen, whose father will permit the marriage only to a skilled hunter. Desperate, Wilhelm makes a Faustian pact with Pegleg — the Devil — for magic bullets, with catastrophic consequences. The work is dark, expressionistic, and sung largely in English, with spoken dialogue in German, drawing on the aesthetic traditions of German Expressionism and the Theater of the Absurd while filtering them through the distinct visions of all three collaborators. Janssen and Quinke's film follows the production from rehearsals in September 1989 through to the opening night, providing rare behind-the-scenes access to Wilson, Waits, and Burroughs at work. The documentary includes extended interviews with all three artists alongside rehearsal footage and excerpts from the premiere performance — making it one of the most complete records of Wilson's creative process in collaboration, and an invaluable document of a singular meeting of artistic minds. Directors: Theo Janssen, Ralph Quinke Production: Thalia Theater, Hamburg Featuring: Robert Wilson, Tom Waits, William S. Burroughs About The Artist(s) Theo Janssen and Ralph Quinke are German filmmakers who documented the landmark 1990 theatrical production of The Black Rider at the Thalia Theater Hamburg. Their film captures the creative collaboration between Robert Wilson, Tom Waits, and William S. Burroughs in extensive detail, from early rehearsals to opening night, and remains the primary documentary record of one of the defining avant-garde theater productions of the late 20th century. Get in touch with the artist(s) and follow them on social media 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

Watch Palestine Comedy Club by Alaa Aliabdallah / Charlotte Knowles at the Segal Film Festival on Theatre and Performance 2026. Six Palestinian stand-up comedians write and tour a stand-up comedy show exploring the unlikely, often dark humour that surrounds the complexity of Palestinian identity. What starts as a blending of comic traditions to encourage honest and open reflections through the shared enjoyment of laughter becomes an existential imperative to survival and sharing common humanity. In Palestine, there are no comedy clubs or traditions of stand-up comedy. The country is divided by walls, fences, and checkpoints, creating cultural and quality-of-life disparities between towns. Consequently, developing a comedy show that can resonate with vastly different audiences across these divides poses a significant challenge. Nonetheless, comedians Alaa, Hanna, Diana, Khalil, Ebaa, from Occupied Haifa, Ramallah, Jenin, Hebron, and the Golan Heights along with their British director, Sam, manage to navigate checkpoints and borders to perform in theatres across Palestine and Israel. Word of their performances spreads internationally, leading to an invitation to London for a series of gigs, tragically scheduled to commence in October 2023, just as the Genocide on Gaza breaks out. ‘Palestine Comedy Club’ serves as an exploration of comedy and the power of laughter to unite, liberate, challenge and heal. Initially, we witness how the comedians blend comic traditions from the Western world with those rooted in Arab cultures to employ new tools for expression and create a fresh audience experience. This includes highlighting differences between 'Westbankers' and '48ers', encouraging open and honest reflections, and bridging differing generational viewpoints through the shared enjoyment of laughter. However, as Gaza faces relentless attacks, the mission to connect audiences through laughter and humanity becomes an existential imperative. The Martin E. Segal Theater Center presents Palestine Comedy Club Alaa Aliabdallah / Charlotte Knowles At the Segal Theatre Film and Performance Festival 2026 Screening Information This film will be screened on May 30, at 2:15 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 Palestine, United Kingdom Language Arabic, English Running Time 90 minutes Year of Release 2024 About The Film Six Palestinian stand-up comedians write and tour a stand-up comedy show exploring the unlikely, often dark humour that surrounds the complexity of Palestinian identity. What starts as a blending of comic traditions to encourage honest and open reflections through the shared enjoyment of laughter becomes an existential imperative to survival and sharing common humanity. In Palestine, there are no comedy clubs or traditions of stand-up comedy. The country is divided by walls, fences, and checkpoints, creating cultural and quality-of-life disparities between towns. Consequently, developing a comedy show that can resonate with vastly different audiences across these divides poses a significant challenge. Nonetheless, comedians Alaa, Hanna, Diana, Khalil, Ebaa, from Occupied Haifa, Ramallah, Jenin, Hebron, and the Golan Heights along with their British director, Sam, manage to navigate checkpoints and borders to perform in theatres across Palestine and Israel. Word of their performances spreads internationally, leading to an invitation to London for a series of gigs, tragically scheduled to commence in October 2023, just as the Genocide on Gaza breaks out. ‘Palestine Comedy Club’ serves as an exploration of comedy and the power of laughter to unite, liberate, challenge and heal. Initially, we witness how the comedians blend comic traditions from the Western world with those rooted in Arab cultures to employ new tools for expression and create a fresh audience experience. This includes highlighting differences between 'Westbankers' and '48ers', encouraging open and honest reflections, and bridging differing generational viewpoints through the shared enjoyment of laughter. However, as Gaza faces relentless attacks, the mission to connect audiences through laughter and humanity becomes an existential imperative. Director: Alaa Aliabdallah Producer: Charlotte Knowles Executive Producer: Carri Twigg, Esther Van Messel, Mikail Chowdhury, Farzana Rahman, Maryam Pasha Cinematographer: Alaa Aliabdallah Editor: Libby Knowles Composer: Khalil Al Batran, Faris Amin About The Artist(s) Director’s profile: Regash (Alaa Aliabdallah) has worked as a photographer and filmmaker with many artists and organisations such as the Palestinian Circus School, Freedom Theatre, Stereo48 Dance Company, and Sarreyet Ramallah. Regash is an internationally recognised portrait and street photographer, with an online audience of over 20,000 people. He produces photography for international fashion brands and magazines. Palestine Comedy Club is Regash’s debut feature documentary. He personally shot the comedy tour, all six comedy performances and five interviews. Regash is also including his beautiful street photography in the Palestine Comedy Club film, creating collage stories of each of the cities visited on the tour to provide audiences with a deeper dive into the diverse cultures found across Palestine. Producer’s profile: Charlotte Knowles is an award-winning TV and film producer. Her work has been featured on BBC, ITN, and Arte. Notable achievements include her term as CEO of the Independent Film Trust, where she oversaw the development and production of various critically acclaimed projects, including the award-winning, Scottish BAFTA and BIFA nominated documentary “Rebel Dykes.” In 2022, Charlotte founded Tough Crowd Limited, a production company exploring narratives at the intersection of politics and pop-culture. Palestine Comedy Club is the first feature documentary to appear from Tough Crowd. Under the Tough Crowd banner, Charlotte also created the CreativeHQ App, a mobile app providing professional development and business coaching for creative media producers. Palestine Comedy Club نادي الكوميديا في فلسطين Palestine Comedy Club is a comedy production company established in the UK and Palestine by Palestinian stand-up comedian, Alaa Shehada, with assistance from comedy director, writer and researcher Dr. Sam Beale, and film producer, Charlotte Knowles. Under the leadership of Alaa Shehada, Palestine Comedy Club is working to establish a stand-up comedy circuit across the West Bank providing space and funds for emerging stand-up comedy talent in the region to hone their craft and develop a culture of live comedy performance that is unique to the Palestinian experience. Palestine Comedy Club’s first show, ‘Balad’ (بلد ) toured to venues in Ramallah, Nablus, Haifa, Nazareth, Jerusalem and Jenin in 2021. Performed by Alaa Shehada, Hanna Shammas, Raed Sheukhi, Diana Swity, Ebaa Monther and Khalil Al-Batran, ‘Balad’ explores the complexity of Palestinian identity as it is experienced across the entire region, from Hebron to the Golan Heights. The show received excellent reviews and was described as “ laughter in extreme pain, and a turning point towards a different comedy in Palestine.” (full review shared below). The group is currently in the process of developing a show that will travel to the UK, before returning to Palestine to work with a wider range of stand-up comedians including more established talent such as Adi Khalefa. Palestine Comedy Club will also be delivering workshops throughout the year to encourage more performers to take up stand-up comedy and become part of the growing comedy ecosystem. Get in touch with the artist(s) https://www.instagram.com/palestinecomedy/ and follow them on social media 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

S T A R R BUSBY presents Working Up A Surrender: A Communal Offering, Part II at the PRELUDE 2024 Festival at the Martin E. Segal Theater Center CUNY. PRELUDE Festival 2024 Working Up A Surrender: A Communal Offering, Part II S T A R R BUSBY 4-4:50 pm Saturday, October 19, 2024 The Segal Theatre RSVP Working Up A Surrender: A Communal Offering is an experience in support of community building and collective liberation that explores the question 'How can we center connection and care in a rapidly changing world?’ A Communal Offering, Part II will provide audience members a space to relax, listen deeply, and recharge. The performance will be followed by a conversation with River Ramirez. Please also join us for Working Up A Surrender: A Communal Offering, Part I on Thursday, October 17, 6-8 pm in the Elebash Recital Hall Lobby. Visitors are invited to arrive at Elebash Lobby at any time from 6-8 pm for this event. Working Up A Surrender: Collective Healing Experiments was first produced at JACK with the support of a NYSCA Grant 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). S T A R R busby (they/she/he/we - all pronouns said with respect) is a Black experimental artist who sings, acts, composes, educates, and is committed to the liberation of all people. A recent recipient of a NYSCA grant, S T A R R leads a music project under their name which will release a debut project in 2024 - Working Up A Surrender . She is also the lead singer of dance&b band People's Champs (www.peopleschampsnyc.com ) which released their latest project, Show Up, in the Fall of 2023. S T A R R has also supported and collaborated with artists such as The Gorillaz, Esperanza Spalding, Son Lux, X Ambassadors, Kimbra, Alice Smith, and Quelle Chris. Selected credits: If You Unfolded Us (Sable Elyse Smith, MoMA); Rest Within the Wake (James Allister Sprang, Baryshnikov Arts Center, Featured Soloist); (pray) (Ars Nova and National Black Theatre, A Singer, Composer, and Music Director)*Lucille Lortel Award Winner; The Beautiful Lady (La Mama, Boris); On Sugarland (NYTW, co-composer); Octet (Signature Theatre, Paula) *Drama Desk Award Winner; Mikrokosmos, Sterischer Herbst (Graz), Nottingham Contemporary; The Girl with the Incredible Feeling , Spoleto Festival dei Due Mondi. All music available via Bandcamp and all streaming services. Love, gratitude and ashé to my blessed honorable ancestors, especially MME. linktr.ee/S_T_A_R_R Explore more performances, talks and discussions at PRELUDE 2024 See What's on

The Segal Center Film Festival on Theatre and Performance (FTP) is an annual event showcasing films drawn from the world of theatre and performance. The festival presents experimental, emerging, and established theatre artists and filmmakers from around the world to audiences and industry professionals. 2024 Festival See the full lineup of films at this year's festival below. A selection of films will be screened in-person at the Martin E. Segal Theatre Center whilst others will be available to watch online May 16th onwards, for a period of three weeks. SEE IN-PERSON SCHEDULE Online, In-Person "Nightshades" - Veronica Viper Ellen Callaghan Online Conference of the Absent Rimini Protokoll (Haug / Kaegi / Wetzel) / Film By Expander Film (Lilli Kuschel and Stefan Korsinsky) Online Festival of the Body on the Road H! Newcomer “H” Sokerissa! Online / In-Person I AM NOT OK Gabrielle Lansner Online, In-Person MUSE Pete O'Hare/Warehouse Films Online / In-Person ORESTEIA Carolin Mader In-Person SWING AND SWAY Fernanda Pessoa and Chica Barbosa Online The End Is Not What I Thought It Would Be Andrea Kleine Online The Roll Call:The Roots to Strange Fruit Jonathan McCrory / National Black Theatre/ All Arts/ Creative Doula Online Women of Theatre, New York Juney Smith Online "talk to us" Kirsten Burger In-Person Dancing Pina FLorian Heinzen-Ziob Online GIANNI Budapesti Skizo, Theater Tri-Bühne Online, In-Person Interstate Big Dance Theater / Bang on a Can Online / In-Person Making of The Money Opera Amitesh Grover In-Person QUEENDOM Agniia Galdanova Online, In-Person Schlingensief – A Voice that Shook the Silence Bettina Böhler Online The Great Grand Greatness Awards Jo Hedegaard Online The Utopians Michael Kliën and En Dynamei Online next...II (Mali/Island) Janne Gregor Online BLOSSOMING - Des amandiers aux amandiers Karine Silla Perez & Stéphane Milon Online / In-Person Die Kinder der Toten Nature Theater of Oklahoma:Kelly Copper and Pavol Liska In-Person Genocide and Movements Andreia Beatriz, Hamilton Borges dos Santos, Luis Carlos de Alencar Online Juggle & Hide (Seven Whatchamacallits in Search of a Director) Wichaya Artamat/ For What Theatre Online, In-Person Maria Klassenberg Magda Hueckel, Tomasz Śliwiński Online / In-Person Red Day Besim Ugzmajli Online Snow White Dr.GoraParasit In-Person The Hamlet Syndrome Elwira Niewiera & Piotr Rosolowski Online / In-Person WHO IS EUGENIO BARBA Magdalene Remoundou Online / In-Person Chinoiserie Redux Ping Chong In-Person ELFRIEDE JELINEK - LANGUAGE UNLEASHED Claudia Müller Online Hans-Thies Lehmann – Postdramatic Theater Christoph Rüter Online Living Objects in Black Jacqueline Wade Online, In-Person My virtual body and my double Simon Senn / Bruno Deville Online / In-Person Revolution 21/ Rewolucja 21 Martyna Peszko and Teatr 21 Online The Books of Jacob Krzysztof Garbaczewski Online / In-Person The Making of Pinocchio Cade & MacAskill Online / In-Person Wo/我 Jiemin Yang In-Person Screenings at the Segal Center Find it on Google Maps (365 5th Ave, New York) Thursday May 16 6:00 -7:40 PM Queendom by Agniia Galdanova 7:50 – 8:50 PM Maria Klassenberg by Tomasz Śliwiński and Magda Hueckel (World Premiere) RSVP Day 1 Friday May 17 6:00 – 7:00 PM Genocide and Movements by Andreia Beatriz, Hamilton Borges dos Santos and Luis Carlos de Alencar 7:00 – 8:00 PM Swing & Sway by Fernanda Pessoa and Chica Barbosa 8:00 – 9:30 PM Making of Pinocchio by Rosana Cade and Ivor MacAskill RSVP Day 2 Saturday May 18 11:05 AM – 12:05 AM Who is Eugenio Barba by Magdalene Remoundou 12:10 - 2:15 PM Schlingensief: A Voice That Shook the Silence by Frieder Schlaich 2:20 - 3:50 PM ELFRIEDE JELINEK - LANGUAGE UNLEASHED by Claudia Muller 4:00 – 5:51 PM Dancing Pina by Florian Heinzen-Ziob RSVP Day 3 Monday May 20 2pm – 3:30 PM Die Kinder der Toten by Kelly Copper & Pavol Liška - Nature Theater of Oklahoma 3:35 – 5:20 PM Viewing of selected short films from the festival lineup Red Day by Besim Ugzmajli (15 Mins), Interstate by Big Dance Theater / Bang on a Can (6 Mins), Wo/我 by Jiemin Yang (11 Mins), I AM NOT OK by Gabrielle Lansner (12 Mins), MUSE by Pete O'Hare / Warehouse Films (10 Mins), ORESTEIA by Carolin Mader (6 Min), "Nightshades" - Veronica Viper by Ellen Callaghan (6 Mins), Snow White by Dr.GoraParasit (18 Mins), The Roll Call:The Roots to Strange Fruit by Jonathan McCrory / National Black Theatre/ All Arts/ Creative Doula (23 Mins) 5:20 – 6:40 PM Chinoiserie Redux by Ping Chong, Kristina Varshavskaya 6:45 – 7:45 PM Revolution 21 by Martyna Peszko (US Premiere) 7:50 – 9:30 PM The Hamlet Syndrome by Elwira Niewiera and Piotr Rosolowski RSVP Day 4 About The Festival The Segal Center Film Festival on Theatre and Performance (FTP) is an annual event showcasing films drawn from the world of theatre and performance. The 2024 festival is co-curated by Frank Hentschker and Tomek Smolarski, and supported by Gaurav Singh Nijjer on digital design. The festival presents experimental, emerging, and established theatre artists and filmmakers from around the world to audiences and industry professionals. From its inaugural edition in 2015 to its present-day hybrid avatar, The Segal Film Festival for Theatre and Performance (FTP) has served as a platform for recorded works that span the length and breadth of the performing arts. Festival Founder and Executive Director of the Martin E. Segal Theater Center, Frank Hentschker shares his inspiration for creating the festival: “Film and digital media are an integral part of theatre and performance. I am surprised that there is not a film festival out there right now focusing on theatre and performance. I thought ‘why not create one’?” In the time before Corona, the Segal Film Festival had evolved into the premier US event for new film and video work focusing on theatre and performance. Its mission was to invite experimental and established theatre makers to present work created for the screen – not filmed archival recordings – to audiences and industry professionals from around the world. Now, after a year and a half of digital and hybrid theatre offerings, the festival must take on a new meaning. The festival has held on to its mission of being a free and open-to-all event accessible to everyone. The 7th edition of the festival was held digitally in March 2022, and featured 80 films from 30 countries. For queries, feedback and any more information get in touch with us at segalfilmfestival@gmail.com Meet The Team Tomek Smolarski Co-Curator Tomek Smolarski is Film and Performing Arts Curator at the Polish Cultural Institute New York, with over 20 years of experience in production of international cultural events and he has extensive knowledge in cultural diplomacy. He initiated and executed projects with partners all over the US such as BAM, MoMA, Film at Lincoln Center, Museum of the Moving Image, Anthology Film Archives, NYU Skirball, Abrons Arts Center, Martin E. Segal Theater Center, La Mama Theater, Joe's Pub, RedCat, Odyssey Theater, Berkley Arts Museum and Pacific Film Archives, Chicago Cultural Center and many others. Gaurav Singh Nijjer Web and Digital Producer Gaurav Singh Nijjer is a theatre-maker, creative technologist and designer whose artistic works explore technology and media in live performance. He is one half of the Indian performing arts collective Kaivalya Plays, and also works as a freelance artist and arts manager with collectives in India and abroad, currently as Digital and Web Producer at the Martin E. Segal Theater Center at the Graduate Centre CUNY. He is a former German Chancellor Fellow and a Chevening scholar. He trained at the Royal Central School of Speech and Drama in London. Apart from theatre, Gaurav also works as a freelance marketing, design and creative consultant for diverse organizations. Frank Hentschker Co-Curator Frank Hentschker, who holds a Ph.D. in theatre from the now legendary Institute for Applied Theatre Studies in Giessen, Germany, came to the Graduate Center in 2001 as program director for the Graduate Center’s Martin E. Segal Theatre Center and was appointed to the central doctoral faculty in theatre in 2009. Currently executive director and director of programs at the Segal Center, Hentschker has transformed the center into the nation’s leading forum for public programming in international and U.S. theatre and theatre studies; each year, he curates and produces more than forty events—staged readings, lecture-demonstrations, symposia, works-in-progress, and conversations with theatre scholars, theatrical luminaries, and emerging voices in the international, American, and New York theatre scenes. Among the vital events and series he founded at the Segal Center are the World Theatre Performance series; the annual fall PRELUDE festival, which features more than twenty New York–based theatre companies and playwrights; and the PEN World Voices Playwrights Series. Hentschker also led CUNY’s nineteen performing arts centers in founding the CUNY–Performing Arts Consortium (C–PAC), producing the consortium’s first joint festival in 2009. Hentschker edited the MESTC publications Jan Fabre: I Am A Mistake, Seven Works for the Theatre (2009) and New Plays from Spain (2013), and he served as president of the board of PAJ: A Journal of Performance and Art from 2005 to 2009. Before coming to the Graduate Center, Hentschker founded and directed DISCURS, the largest European student theatre festival existing today; he acted as Hamlet in Heiner Müller’s Hamletmaschine, directed by the playwright; performed in the Robert Wilson play The Forest (music by David Byrne); and worked as an assistant for Robert Wilson for many years. Producer, General Operations Manager Teresa Soraka Next Generation Fellow Nurit Chinn

Christine Mok 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 Chinese Looks Christine Mok By Published on December 11, 2017 Download Article as PDF Chinese Looks: Fashion, Performance, Race . Sean Metzger. Bloomington and Indianapolis: Indiana University Press, 2014; Pp. 300. The 2015 theme for the Metropolitan Museum Costume Institute exhibition and gala in New York was supposed to be “Chinese Whispers: Tales of the East in Art, Film, and Fashion.” Curator Andrew Bolton explained the construct in Women’s Wear Daily as an homage to the “influence of Chinese aesthetics on designers,” acknowledging that, “what often is created is a virtual China, a mixing of…anachronistic styles, which results in [this] pastiche.” With its evocation of seduction in susurration, fairy and folk “Tales,” and the Far East, the announcement met with enough consternation that the exhibit was rebranded “China: Through the Looking Glass.” The curatorial team cites Edward Said in exhibition copy but makes clear that it “neither discount[s] nor discredit[s]” Orientalism, instead proposing “a less politicized and more positivistic examination of Orientalism as a site of infinite and unbridled creativity.” With unabashed commitment to a “virtual China” in the shadow of an economically ascendant China, the exhibition and gala reveal Western style as the anachronistic one. To unravel this pastiche of power, fantasy, race, and fashion, Sean Metzger offers us an erudite guide in Chinese Looks: Fashion, Performance, Race. Chinese Looks provides both the historical underpinnings and theoretical framework to understand the ways that global power and cultural meaning shift along what he calls the “Sino/American interface.” By examining a transnational history of theatre and film through the circulation and consumption of four “looks,” the monograph examines the queue, qipao (or cheongsam), Mao suit, and tuxedo, as racialized and gendered fashions that have come to constitute “Chineseness.” Beginning in the 1870s with yellowface performance and moving through the early 2000s, Metzger mobilizes adornment and attire to index shifting attitudes and policies that have structured US-China relations. His use of the solidus in “Sino/American interface” marks the complex terrain that is both “a boundary and a connection between the world’s current superpowers, a field that enables an articulation of difference as well as a linkage through…mechanisms of global capitalist production” (5). That difference is articulated through race, gender, and sexuality, and in attending to such differences, Metzger offers the book’s greatest theoretical contribution. Rather than focus on skin as the primary analytic of difference, he considers the “skein of race.” Metzger’s mode of critique builds off of Frantz Fanon’s work on dress and evokes Ian Haney Lopez’s racial fabrication to highlight fashion as an embodied practice that complicates both archive and repertoire. Much work on race oscillates between depth and surface, phenotype or blood and biology, asking us to look (only) skin deep or, to follow Joseph Roach, at the deep skin of racialization. To think through the “skein of race,” then, is to reorient racial surface and surface aesthetics toward a methodology that, according to Metzger, provides “a malleable apparatus for thinking about processes of racialization,” and “emphasizes bodily forms and surfaces but without immediate recourse to residual biologisms that have anchored much racial discourse” (12-13). And, “while a garment, like skin, orients the eye toward the body, clothing involves layers of intertwined and overlapping meanings produced through the psychic and material investments that enable everyday activities” (14). Vestments and the wardrobe present both an archive and repertoire that allows us to “think anew about epistemology and ontology of bodily performance, on both stage and screen” (6), such that the creativity that the Met Costume Institute assumes is the province of Western fashion designers, for Metzger, is actually the provenance of agency for Chinese/Americans on stage, screen, and in everyday life. In three sections focusing on the queue, qipao, and Mao suit, with the epigraph on the tuxedo, Metzger provides a cultural history of attire, chronicling skeins of race, gender, and sexuality. Each of the sections is made up of two to three chapters that mark the shifting histories and politics around these Chinese looks. Metzger moves adroitly across time and media, primarily film and theatre, but also photography, law, and literature. Like a good (under)garment, the book is well-structured and the case studies hold their own as single chapters. However, there is immense pleasure in seeing both the warp and weft of a look. The section on qipao, in particular, bares the multilayered skein of race, gender and agency, moving from the political possibilities of a pro-capitalist Chinese/American consciousness in Anna May Wong’s qipao, to the commodification of femininity and coloniality in Suzie Wong’s qipao, to the diasporic nostalgia on display in the panoply of qipao in Wong Kar-Wai’s In the Mood for Love , indexing life after empire that is stuck in the ice storm of the Cold War . In terms of singular chapters, his analysis of yellowface performance in nineteenth-century American melodrama, based on archival research and deft analysis of plays, is a significant piece of theatre history, a necessary addition to the legacy of racial impersonation on the American stage. It broadens existing work on yellowface by Krysten R. Moon and Robert G. Lee, by focusing on embodiment through the queue in the evolution of Charles Parsloe’s Chinaman. Metzger’s illumination of yellowface’s skein of race is indispensable given the recalcitrance today of this racist performance practice. A welcome addition to theatre and performance studies, film studies, Asian American studies, fashion theory, and gender and sexuality studies, Chinese Looks is poised to provide entrée into future conversations about China’s continued rise in geopolitics, the next chapter in the Sino/American interface. References Footnotes About The Author(s) Christine Mok University of Rhode Island 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.

Susan C. W. Abbotson Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 32 1 Visit Journal Homepage Law and Sexuality in Tennessee Williams’s America Susan C. W. Abbotson By Published on November 6, 2019 Download Article as PDF Law and Sexuality in Tennessee Williams’s America. Jacqueline O’Connor. Lanham, MD: Fairleigh Dickinson University Press, 2016; Pp. 215 + xii. Taking a new historicist approach, Jacqueline O’Connor’s Law and Sexuality examines Tennessee Williams’s representations of sexual transgression in his drama and fiction as connected to issues of legality and social responses toward what was considered deviant. For Williams, sex constitutes the core of a person’s identity, and he clearly wrestled with what could be allowed in public versus what should be kept in private. O’Connor writes well, and her discussion of how this plays out in A Streetcar Named Desire is particularly compelling; it makes one wish she had covered more of his works. Williams, she asserts, does not simply focus on the socially marginalized, but on the legally so, and he refuses to view his characters as sordid, but compassionately recognizes them as troubled. As O’Connor suggests, tongue-in-cheek, Williams was not just interested in “the kindness of strangers” but also “kindness toward the strange” (27), as he wished to “distinguish the morally acceptable from the legally actionable” (30). When Williams began writing, post-war society had brought new sexual freedoms but any non-normative behavior was deemed disgusting and often subject to legal action. O’Connor posits that Williams’s “first-hand observations about the private and public lives of Americans whose sexual identities and practices situated them outside the law, whether male or female, gay or straight, rich or poor” inform all of his writing (2). That Williams was gay is clear, but O’Connor rightly insists that it is important to understand when he was gay. Her concerns are less with Williams’ literary life than his sexual one, which was in conflict with the laws and culture of his time, and how he personally and artistically navigated “tensions between the deviant and the orthodox” (5). This may make the book of greater interest to those engaged in cultural or American studies rather than literary. To establish her thesis regarding the bifurcation of Williams’s response to his own sexuality, O’Connor’s introduction depicts his development within a “complex and contradictory cultural reality” during which gay culture had become highly developed and accessible, and yet deeply transgressive and legally restricted (8). During Williams’s formative period, laws legislating sexual behavior of any kind multiplied, and in these pre-AIDS years “gay culture” was more concerned with the legal ramifications of “pick-ups,” rather than medical ones. In terms of biographical detail, she offers no more than one could glean from John Lahr’s Mad Pilgrimage of the Flesh , but she gives a clear picture of what it was like to be gay in mid-century America. Focusing on Williams’s awareness of the “vulnerability of his own illegal body” (2) and the dual stream of attraction and revulsion that his writing–both personal and public–illustrates toward lives perceived by mainstream society as aberrant, she asks that we read his texts, not as narratives of Williams as a self-hating homosexual, but as coded challenges to the draconian sexual rules of law when he wrote. It is here she suggests something new. Using material from personal notebooks and letters, alongside published and draft versions of some of his key dramas and fiction, O’Connor illustrates Williams’s attitude towards social and legal perceptions of “sexual deviance” and the ways his language and situations echo these to expose the inadequacy of these perceptions. O’Connor weaves in legal debates and rulings of the time to make her argument. The study is comprised of an introduction and conclusion, plus four chapters; the first three chapters focus on Williams’ mid-century work (ordered thematically rather than chronologically) and the fourth considers later works’ reception from the 1970s. O’Connor has spent significant time in the archives, and all the expected critics are given voice, including David Savran, John Bak, and John Clum. A non-Williams scholar will find this a useful compendium, however, much of it recycles their views rather than extending them. Her few disagreements arise less from analyzing what William wrote than why he wrote as he did. She argues that we cannot grasp Williams’s work and politics without specific understanding that he was writing in an era when active laws suppressed even the mention of anti-normative sexuality, let alone explicit focus on the acts themselves. The first chapter references Night of the Iguana , but chiefly focuses on Streetcar , while the second chapter on fiction has an even narrower scope, beginning with brief analysis of “Hard Candy,” followed by “One Arm;” the pairing of these last two short works suggests compelling and ultimately sympathetic complexities in the characters of Krupper and Oliver, but what of the trickier Anthony Burns in “Desire and the Black Masseur.” The exclusion of so many relevant plays, such as Summer and Smoke , Camino Real , Suddenly Last Summer, or Sweet Bird of Youth limits the book’s persuasiveness, though the coverage of Streetcar and “One Arm” is enhanced by O’Connor’s discussion of alternate drafts of each text that effectively illustrate key decisions Williams made in their creation and revision. However, both chapters begin to feel repetitive. Judicious editing would have allowed for discussion of more plays and stories to strengthen the book’s thesis regarding the prevalence and impact of these tropes in Williams’s work. The third chapter proceeds similarly. After offering selective insights on how to view the sexuality of Big Daddy and Brick in Cat on a Hot Tin Roof , this chapter centers on Battle of Angels and its revision, Orpheus Descending, as complex studies of “law, morality and justice” in Williams’s America (125). Although the chapter is titled “The Fugitive Kind,” and a still from the movie graces the book’s cover, it is not discussed. The final chapter develops O’Connor’s argument that Williams’s 1975 Memoirs and its reception poisoned critics against his later work. This chapter moves into an insightful analysis of Small Craft Warnings , The Mutilation , and The Gnädiges Fräulein as works in which Williams renegotiated his attitudes for a post-Stonewall era. Again, analysis of more works would better bolster her argument that the “neglect of legal and political investigations of the diverse sexualities featured regularly in his drama and fiction” (18). Williams was politically aware has long been established. That he was also committed “to exposing the cultural suspicion and condemnation of sexual desire” (19) sounds valid, but O’Connor’s insistence on the “political urgency” (172) of his texts, and that “his work challenged not just attitudes, but policies” (48), reads a tad overblown. Ultimately, this book provides a valuable history of twentieth-century developments and changes in laws governing sexuality that contributes to American Studies scholarship, and O’Connor illustrates how the language of these laws permeates some of Williams’s writing for stage and fiction. To prove this negotiation was a conscious political act, or that his writing had legal ramifications is harder. However, if we view the fate of Williams’s sexualized characters from the contextualized perspective O’Connor demands, in which a violent outcome does not constitute the judgmental retribution some believe, but rather an outcome undercut by an underlying and often transformative compassion, then the book also offers Williams scholars a lens through which to reconsider his controversial characters. References Footnotes About The Author(s) Susan C. W. Abbotson Rhode Island 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 Worldmaking: Race, Performance, and the Work of Creativity Black Movements: Performance and Cultural Politics Law and Sexuality in Tennessee Williams’s America Stolen Time: Black Fad Performance and the Calypso Craze Staging Family: Domestic Deceptions of Mid-Nineteenth Century American Actresses Excavating American Theatrical History: Branden Jacobs-Jenkins’s Neighbors, Appropriate, and An Octoroon Mabou Mines Tries Again: Past, Present, and the Purgatory of Performance Space Rehearsing Bereavement with Laughter: Grief, Humor, and Estrangement Affect in Sarah Ruhl’s Plays of Mourning Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

Leche Hervida is a Solo Performance created in 2023. The work involves meticulous detail around all objects floor to ceiling. The foam floor is first laid below the meticulously constructed lighting rig by the artist. All of the objects in the work are created by IV Castellanos. The wearables are deconstructed during the production of this performance. PRELUDE Festival 2023 PERFORMANCE Leche Hervida IV Castellanos Dance, Performance Art English. Spanish, Quechua 20mins 2:30PM EST Friday, October 13, 2023 Martin E. Segal Theatre Center, 5th Avenue, New York, NY, USA Free Entry, Open To All Leche Hervida is a Solo Performance created in 2023. The work involves meticulous detail around all objects floor to ceiling. The foam floor is first laid below the meticulously constructed lighting rig by the artist. All of the objects in the work are created by IV Castellanos. The wearables are deconstructed during the production of this performance. Content / Trigger Description: The performance goes to complete darkness at one point. Abstract Performance Artist and Sculptor. I create solo, collaborative and group task vignette performances. The objects in my performances are all constructed/deconstructed by myself and/or the collaborator/s I am working with. In addition, I create stand alone sculptures not meant to be activated by performances. I am a Three Spirit Queer Trans* Bolivian-Indige / American. www.ivcastellanos.com Watch Recording Explore more performances, talks and discussions at PRELUDE 2023 See What's on

NILE HARRIS, ALEX TATARSKY, ANH VO + ETHAN PHILBRICK presents Precarious Luxuries: improvisations, performance, and planning for the unplanned at the PRELUDE 2024 Festival at the Martin E. Segal Theater Center CUNY. PRELUDE Festival 2024 Precarious Luxuries: improvisations, performance, and planning for the unplanned NILE HARRIS, ALEX TATARSKY, ANH VO + ETHAN PHILBRICK 4:30-6:00 pm Thursday, October 17, 2024 Proshansky Auditorium RSVP Three artists, one microphone, and a large room; the idea and practice of improvisation; making somethings out of nothings; finding ways out of no way; “yes and…”; “no but…”; everything for everyone. For this event, the artist and writer Ethan Philbrick gathers three artists who work in an expanded field of performance—Nile Harris, Alex Tatarsky, and Anh Vo—to improvise and discuss the stakes and strategies of their improvisational practices. Harris, Tatarsky, and Vo, while each working in different modes and in relation to different social exigencies, all turn to improvisational techniques as part of a broader commitment to the unknown and the unpredictable. While improvisation can sometimes be understood as the activity of a heroically volitional individual, Harris, Tatarsky, and Vo improvise so as to expose politically fraught dependencies and entanglements. Each artist will improvise for ten minutes before coming together for a conversation about improvisation with Philbrick. Precarious Luxuries is a keynote event of ASAP/15 and is presented in partnership with Prelude. 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). Nile Harris (he/him) is a performer and director of live works of art. He has done a few things and hopes to do a few more, God willing. Alex Tatarsky (they/them) makes live performances in the unfortunate in-between zone of dance, theater, performance art, and comedy—drawing on traditions from vaudeville to futurist poetry. Their practice embraces the figure of the bouffon, a European clown type said to live in the swamps at the edge of the kingdom, who was not only allowed to mock the king’s power but rewarded for it. Tatarsky’s original solo pieces have been presented at a wide array of venues including La MaMa, MoMA PS1, The Kitchen, Judson Memorial Church, Playwrights Horizons, and Abrons Arts Center, as well as comedy clubs, bars, basements, and trash heaps. As curatorial fellow at the Poetry Project, they organized a series on the poetics and politics of rot. Along with collaborator Ming Lin, they form one half of Shanzhai Lyric and its fictional office Canal Street Research Association. Tatarsky experienced fleeting fame as Andy Kaufman’s daughter and used to perform as a mound of dirt. Anh Vo (they/them) is a Vietnamese choreographer and writer working primarily in New York City, with a second base in Hanoi. Their practice fleshes out the body as a vessel for apparitional forces. Their work is situated in the unlikely lineage convergences between Downtown New York experimental dance, queer and feminist performance art, and Vietnamese folk ritual practices. Vo is indebted to Miguel Gutierrez’s unapologetic queerness and amorphous excess, Moriah Evan’s speculative commitment to the depth of interiority, Tehching Hsieh’s existential sense of time, and Ngoc Dai’s guttural sonic landscape of postwar Vietnam. Their formal training is in Performance Studies, studying with esteemed theorists and practitioners at Brown University (BA) and New York University (MA). Described by the New York Times as “risky, erotic, enigmatic and boldly humorous,” their choreographic work has received critical recognition for its research-driven and boundaries-pushing formal investigation. Significant fellowships and grants include Jerome Hill Artist Fellowship, NYSCA/NYFA Interdisciplinary Artist Fellowship, Dance/NYC Disability Dance Artistry Fellowship, USArtist International grant, Franklin Furnace Fund for Performance Art, Brooklyn Arts Council grants, and FCA Emergency Grants. Ethan Philbrick (he/him) is a cellist, performance artist, and writer. He holds a PhD in performance studies from New York University and has taught performance theory and practice at Pratt Institute, Muhlenberg College, New York University, Wesleyan College, Yale University, and The New School. He is currently performance curator-in-residence at The Poetry Project. In 2023, Philbrick published Group Works: Art, Politics, and Collective Ambivalence with Fordham University Press. He is part of the musical-theatrical project DAYS and has presented solo and collaborative performances at The Kitchen, NYU Skirball, Wesleyan Center for the Arts, Berkeley Art Museum and Pacific Film Archive, and Grey Art Museum. His musical performances have been called “overwhelmingly beautiful” and “extremely strange” in The Nation and his writing has been characterized as “rich and fascinating” in e-flux. Explore more performances, talks and discussions at PRELUDE 2024 See What's on

Watch Moi-même by Mojo Lorwin/Lee Breuer at the Segal Film Festival on Theatre and Performance 2025. In 1968 Paris, Lee Breuer, along with future members of the legendary downtown experimental theater company, Mabou Mines, shot an unscripted, silent satire following a thirteen-year-old boy named Kevin (Kevin Mathewson) attempting to make a film against the backdrop of the May student uprising. Abandoned as unfinished, the project was resurrected by Breuer’s son, filmmaker Mojo Lorwin, who began restoring and re-imagining the unfinished film in the last year of his father’s life Moi-même features a cameo by Jean-Luc Godard, footage of the student protesters outside the Sorbonne, and early performances from several of the original members of Mabou Mines including Ruth Maleczech, David Warrilow, and Fred Neumann, also known for their interpretations of Samuel Beckett’s work. Faced with hours of unedited silent film (Breuer’s original intention had been to dub the film later), Lorwin spent three years writing a script, editing the picture, and working with a number of voice actors, musicians, and sound professionals to create a feature film out of the raw footage. A collaboration between father and son across half a century, Moi-même is both a lost 60s arthouse film and a new experimental film in its own right, which uses the original footage to tell a story about the political and artistic legacy of the 60s in our time and to explore the meaning of abandoned projects.. The Martin E. Segal Theater Center presents Moi-même At the Segal Theatre Film and Performance Festival 2025 A film by Mojo Lorwin/Lee Breuer Screening Information This film will be screened in-person at Anthology Film Archives (32 Second Avenue, NY 10003) on Saturday May 17th at 3pm. It will be followed by a Q&A with Mojo Lorwin and Kevin Mathewson, moderated by Frank Hentschker. RSVP Please note this film has a ticketed entry and is being screened at Anthology Film Archive. Click on the button above to visit the AFA website to reserve your seats. Country USA, France Language English, French Running Time 65 minutes Year of Release 1968/2024 About The Film In 1968 Paris, Lee Breuer, along with future members of the legendary downtown experimental theater company, Mabou Mines, shot an unscripted, silent satire following a thirteen-year-old boy named Kevin (Kevin Mathewson) attempting to make a film against the backdrop of the May student uprising. Abandoned as unfinished, the project was resurrected by Breuer’s son, filmmaker Mojo Lorwin, who began restoring and re-imagining the unfinished film in the last year of his father’s life Moi-même features a cameo by Jean-Luc Godard, footage of the student protesters outside the Sorbonne, and early performances from several of the original members of Mabou Mines including Ruth Maleczech, David Warrilow, and Fred Neumann, also known for their interpretations of Samuel Beckett’s work. Faced with hours of unedited silent film (Breuer’s original intention had been to dub the film later), Lorwin spent three years writing a script, editing the picture, and working with a number of voice actors, musicians, and sound professionals to create a feature film out of the raw footage. A collaboration between father and son across half a century, Moi-même is both a lost 60s arthouse film and a new experimental film in its own right, which uses the original footage to tell a story about the political and artistic legacy of the 60s in our time and to explore the meaning of abandoned projects. About The Artist(s) Lee Breuer (1937-2021) was an experimental theater writer and director and co-founder of the company Mabou Mines. His most acclaimed works include "The Shaggy Dog Animation"(1978), "The Gospel at Colonus" (1983), "Peter and Wendy" (1996), and "Mabou Mines DollHouse" (2004). Mojo Lorwin (1984-) is a filmmaker, film professor, and former political organizer. His 2019 short Summer in the City is a dream logic black comic exploration of climate change which won the “Best Brooklyn Project” award at the Brooklyn Film Festival in 2020. Get in touch with the artist(s) mojolorwin@gmail.com and follow them on social media moimememovie.com, https://www.instagram.com/mojolorwin/ 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

European Stages serves as an inclusive English-language journal, providing a detailed perspective on the unfolding narrative of contemporary European theatre since 1969. Back to Top Article References Authors Keep Reading < Back European Stages 21, 2025 Volume Visit Journal Homepage Radu Afrim and his House Between the Blocks by Călin Ciobotari Published: December 1, 2025 Download Article as PDF House Between the Blocks (Târgu Mureș National Theatre Romania, Tompa Miklós Company) The adventure of Romanian director Radu Afrim's travels in the not-so-distant past, an adventure frequently equivalent to a self-referential discourse, has already been employed in a set of performances, of which, of course, the top of the list remains The Retro Bird… , created, yes, also in Târgu Mureș, a city that seems to offer the director the type of mental state necessary to return to subjects that are never definitively closed. Very intimate, personal, and signed with a special tenderness, such performances obviously occupy top places in Afrim's creation due to the intense way in which they contain their creator. The House Between the Blocks is one of these works written not only for the audience, but also for himself... The house between the blocks, a kind of island with volatile temporal relevance (it is no longer in the calendars, but in history, so its existence is assured forever, as one of the characters demonstrates), resembles a "coffin" at the bottom of a grave whose walls are the blocks that surround it. Through the window covered and uncovered, successively, by curtains, as through an incision into the Real made from inside the Unreal, we see a fragment of the concrete grandeur of socialism and we hear the children of the workers playing in the yard that once belonged to the house. Interestingly, communism always remains on an outside; everyone who enters the family Both's house seems to "take off" their shoes when they get here. Tender-ridiculous, a decrepit aristocracy seems to want to symbolically oppose the great mutations of the real. The interior is vast, ironically imperial, a "palace" room in which Mother Both, the "friend" of Empress Sisi, lives her century. The green Viennese terracotta stove, the stained glass in the window openings on the back door, the 1875 ceramic service, furniture whose shapes evoke a submerged world, all of this clearly defies the 1980s, but coexists, willingly or by necessity, with the radio, the bottle, the worn Persian carpets, the poverty, and the cold. The result is a dizzying mix of illusionary luxury and crude modesty, but also a strong air of retro-(un)reality. This is where the Both women live (Mother Karola and her two daughters, the old ladies, Ida and Etelka), together with the child brought by the waters, the orphan Misi. They live from "art", as the sisters have made a profession out of painting works reproduced on post stamps. Their art does not imitate the real, but imitates imitations of imitations of the real, as if the real reaches them at third or fourth hand. Individually, the paintings are true definitions of kitsch, but together, in the high paneling inside the house between the blocks, they have the air of distant, enigmatic, misunderstood aesthetics... The connection with the present is made especially through two characters: Misi, the orphan from the 1980s, who today arrived for a few hours in the town of the Both sisters, suddenly remembering all this thanks to the muffin-like smell of the paint colors from the cemetery shop. The second connection is through the character Pythia, the neighbor who sees the future; her predictions (the unbearable heat of a future December 1989 – the Romanian Revolution, the time when democracy will be threatened, paradoxically, by the fact that everyone has the right to vote, the Americans, the Russians and their wars etc.) are also a refuge in the future for a woman traumatized by the past. As usual, Afrim composes picturesque, but problematic, vulnerable characters, capable of provoking laughter, but also of making us think: besides Misi, two other children, Rocco, the boy conceived on August 23, and Adam, the gossipy child, then the forester Cornel, the small entrepreneur Csongor, organizer of the not very profitable film club in the Both sisters' house, the gynecologist's daughter, who came here to prepare for admission to Art School, in Cluj etc. They all seem attracted by something indefinable, something rare and very precious that the dinosaur mouth of the bulldozer threatens with definitive destruction. The relationship with reality of all the characters is so ambiguous that more than once you have the feeling that the stage is invaded by children who are playing art, life, communism, history. The tone is set by the fascinating character of the mother, a doll-like being cut out of Marquez's century of solitude, hyperlucid, and cynically observing, as if from inside a trance, the world and its transformations. The old woman mixes temporalities, mixes truths with fictions, becoming a spokesperson for the imaginary, but also for values that seem to belong only to the past: love, beauty, poetics. From her imperial bed, herself a museum of her own uniqueness, she revisits her erotic correspondence through her personal biographer, Misi, who will write a book about the love in the blank spaces between the words. The mother is also responsible for the entry of the ghostly into the scene: the soldier Kázmér, her first and great love, breaks away from the old woman's dreams and becomes concrete. Afrim keeps him in sight, integrating him into several memorable images such as the one in which, perched at the head of the sleeping old woman, he melancholy caresses strands of her long hair. In the end, he will lead her to the cemetery of heroes, accompanied by the echoes of dogs barking in the darkness of the golden age. But the ghostly also comes from the future, or rather, from the debates about the future of some characters who, from this point of view, feel Chekhovian. More than once, the sisters make you think of Three Sisters , especially in sequences like the one in which Ida, Etelka, and Pythia (who will turn out to be born of the same father as Etelka), together with a "Vershinin" from the Forest Department, talk about “what will be someday”. They do it in a way that berates the eternal reduction of people queueing in communism, and valorizes, instead, what these people think, what they dream, what they idealize. The video sometimes emphasizes escapes into the realm of the ideal, as when the block across the street is suddenly replaced by a plunge into a painting (a seascape à la Aivazovsky) and with a ship sweeping the scene. When you are ready to believe that the show is primarily about the life of the Hungarian community in Transylvania in the 1980s, in communism, Afrim imposes a dramatic turn, shifting the emphasis onto the concept of family and the nebulae behind the family. The importance of the biographer Misi grows exponentially, he himself getting caught in parallel biographies from which answers to identity questions are successively revealed. The blood family is doubled by a community family, then, symbolically, by a generally human one (with circumstantial references to Adam and Eve). Paradoxically, in this world of still life paintings from which human beings are missing, no one seems truly alone. Neither the ghosts that cross Eternity, nor the Hungarian Romanians in late-stage communism. The show is dedicated to the director's first graphics teacher, a detail that Afrim wants to emphasize at the end of the show, opening a new perspective on the House Between the Blocks : one related to art, regardless of its quality or scope, as a form of resistance not only to ideology, but also to the daily misfortunes of existence. For decades, the two sisters sacrifice their lives dedicating themselves to colors, discussions about how to draw bears or mountains too high to be the Carpathians. What they do is, in equal measure, small and grand, even if only through that sense of meaning that, at least for a while, their lives acquire. From their repetitive, mass-produced paintings, meant to beautify the canteen of the rolling mill or whatever other living space of working-class people, art, in its most minor definition, can hope to save the world. The remembrance that the sisters hope for is not just about remaining in someone's dreams, as they believe, but is also possible through traces of this kind left by colors (the 50 nuances of the gray color) on a canvas. Just as Afrim's first art teacher remains in memory through this show dedicated to her... The depth of the relationship between the director and the Hungarian troupe from Târgu Mureș has been written about repeatedly. It has materialized, over time, in collaborations that have led to landmark performances not only for Afrim, but for Romanian theater in general, like Tihna [The Composure] Castingul dracului [The Devil's Casting], Beție [Drunks], Pasărea retro… [The Retro Bird…], Grand Hotel... and so on. Diverse, versatile, playful, it's the kind of troupe that successfully fulfills the ambitions of characters that are as complicated as they are seductive. Where elsewhere could a Karola Both like the one from Târgu Mureș have been born, for example, in the amazing travesty of Csaba László's, an "Erendira" without anything caricatured, haloed by a very particular poetry of decrepitude, a bridge between multiple planes, generating humor and nostalgia, of egoism, but also of real superiority in relation to the world in which she lives her end. Erzsébet Fülöp, the performer of Ida, the older sister, confidently steers a woman's persona in whom she shows us resignation, hope, care, aging, but also dignity; she is supported by Katalin Berekméri, a strong element of the female-family triangle, then delightful in the character's transition to a new path, that of self-change, and overwhelming in her collapse in the last part of the show. László Rózsa skillfully alternates the many perspectives from which we see Misi, from the always available character from whom sensitivity emerges, to the narrator in whom deep emotions of encounters with the past reside, from the son upset by the parents' meeting, to the teenager who discovers love. László Zsolt Bartha presents us with Csongor, a mixture of harmless perversity and bankrupt entrepreneurship, but also an emissary of new times in which Bruce Lee films, Video, and a certain way of being will build careers. They are complemented by Gábor Viola (the virile and good-natured forester Cornel), Balázs Varga (the dead soldier, resurrected by the dreams of his youth's lover), Dorottya Nagy (the enigmatic and warm Pythia), Szabó Fruzsina (the gynecologist's daughter, the latter an amazing extratextual character, so well-defined that we almost look for him in the cast of the show), Nóra Szabadi (the red-haired Pentecostal woman), Botond Kóvacs (her husband with slow sperm), Bea Fülöp (Etelka's former classmate, the one who illicitly sells paint), Szabolcs Csíki (the aquatic child). You look at them all during the curtain call and feel grateful for the pure theater they offered you. On another note, perhaps the time has come to take Afrim seriously as a playwright. We have done so in the past, but always subordinating the playright to the director, refusing the absolute autonomy of the text and the status of "disposable play" that his scripts have assumed. I had access to the text a few hours before the performance. Afrim does this especially when he knows that for four hours we will depend on subtitles. Well, the reading was thrilling, the literary qualities of the dramaturgical material being, at least in my opinion, remarkable. A piece of dramatic literature of the highest quality, far above what, in general, contemporary Romanian playwriting produces. The situation is quite strange because it brings the theatrical ball back into the court of ... the director. What is certain, however, is that we can no longer talk about this dramaturgy without including in our debates, in our analyses and histories... the playwright Radu Afrim. Târgu Mureș National Theatre, "Tompa Miklós" Company - House between blocks , written and directed by Radu Afrim. Set designer: Anna Kupás. Costume designer: Orsolya Moldovan. Choreographer: Blanche Macaveiu. Stage manger: Lehel Rigmányi. Assistant director: Bea Fülöp. Video design: Samu Trucza. Prompter: Katalin Tóth. Translated by: László Sándor. Sound: Radu Afrim. Sound design: Vince Oláh. Lighting design: Radu Afrim, István Adám. Cast: László Rózsa, Erzsébet Fülöp, Katalin Berekméri, Balázs Varga, Csaba László, Lászlo Zsolt Bartha, Gábor Viola, Dorottya Nagy, Szabó Fruzsina, Nóra Szabadi, Botond Kóvacs, Bea Fülöp, Szabolcs Csíki. View date: 13th April, 2025 Image Credits: Article References References About the author(s) Călin Ciobotari is a theatre critic, Professor PhD and doctoral supervisor at the Faculty of Theatre of the “George Enescu” National Universtiy of Arts Iași, Romania. He is an associate professor at the Faculty of Philosophy and Social Political Sciences at the “Alexandru Ioan Cuza” University Iași, Romania. He is member of the Romanian Theatre Union and of the Romanian Writers' Union, he is the author of over twenty books and about a thousand articles (journalism, studies, theatre reviews etc.). He is the editor-in-chief of the literary magazine “Dacia literară”, producer and presenter of the tv broadcast “Scena” (Apollonia TV Iași). In 2019 and in 2022 he was awarded the UNITER Prize for Theatre Criticism. In 2020, 2022, 2023 and 2024 he was director/ curator of the National Theatre Festival. The widely circulated author's volumes include Chekhov's Marginals (2016), The Stage Director and the Text. Reading Practices (2017), Hamlet in the Cherry Orchard (2018), Reciting Gorky. A Theatre on the Edge (2021), A History of Kissing in Theatre (2022), Letters to Hamlet (2023), The Dramaturgies of the Alcoho . Landmarks from o Fluid History of Theatre. Within the Theatre Doctoral School, of which he has been director since 2020, he develops the research directions of Aesthetics, Drama Theory and Theory of Performance Arts. calinciobotari@yahoo.com European Stages European Stages, born from the merger of Western European Stages and Slavic and East European Performance in 2013, is a premier English-language resource offering a comprehensive view of contemporary theatre across the European continent. With roots dating back to 1969, the journal has chronicled the dynamic evolution of Western and Eastern European theatrical spheres. It features in-depth analyses, interviews with leading artists, and detailed reports on major European theatre festivals, capturing the essence of a transformative era marked by influential directors, actors, and innovative changes in theatre design and technology. European Stages is a publication of the Martin E. Segal Theatre Center. Visit Journal Homepage Table of Contents Theatre in Poland, Fall 2025 Editor's Statement - European Stages Volume 21 Robert Wilson’s Moby Dick at Schauspielhaus Düsseldorf, Summer 2025 Dramas of Separation at Festival d’Avignon 19th Edition Polyphonies of the Present: The Pulse of the Almada Festival Summer 2025 in London, England The Tragic Ideal of Eternal Youth: Folk Myth on the Modern Stage International Theatre Festival of Sibiu 32nd Edition Review of Samuel Barber’s Vanessa by Ópera do Castelo Radu Afrim and his House Between the Blocks Report from Berlin Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

Nic Barilar Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 37 2 Visit Journal Homepage Remembering Censorship in the World Premiere of Seán O’Casey’s The Drums of Father Ned: Lafayette, Indiana, 1959 Nic Barilar By Published on July 1, 2025 Download Article as PDF In September of 1960, St. Vincent Troubridge, the Assistant Examiner of Plays in the Lord Chamberlain’s Office—the United Kingdom’s theatre censor—submitted his report recommending a license for a production of Irish writer Seán O’Casey’s comedy The Drums of Father Ned . Troubridge details how he arrived at his recommendation, explaining he “approached this play with circumspection,” because “I remembered that its banning by the Archbishop of Dublin caused the collapse of last year’s [ sic ] Dublin Festival of Drama.”(1) Indeed, not the prior year but two years earlier, Archbishop John Charles McQuaid refused permission for a mass to open the 1958 spring cultural festival, An Tóstal , after learning that the Dublin International Theatre Festival (part of An Tóstal ) would include a new O’Casey play and an adaptation of James Joyce’s Ulysses . Media soon reported McQuaid’s decision. O’Casey took the news with only mild irritation since, as far as he knew, the festival still planned to produce his work. When O’Casey received a letter from producers at the theatre where his comedy was to perform requesting he give the director authority to alter the play, O’Casey revoked his permission and claimed he was the victim of a church ban. This, together with the festival’s own ejection of Ulysses , led Samuel Beckett to pull his contributions to the festival in solidarity. Without headliners, the organizers cancelled the 1958 theatre festival.(2) Troubridge’s report reveals a key insight on censorship that has gone under-theorized: reading a text with the memory that it was banned can change or even shape its reception. Troubridge explains that the play’s censorship made him “read the play with extreme care” in order to “steer a course between accepting too readily the opinion of a possibly reactionary Irish cleric and giving offence to” UK Catholics. What he found was criticism of Irish clergymen as bigoted and out of touch with their flocks. Troubridge argues, “though it is understandable that the Archbishop of Dublin may not like it, it should cause no more offence to the Catholic Church than if one remarked that Alexander Borgia was not a perfect Pope.”(3) Troubridge specifically read with imagined differences between Ireland and the UK in mind, interpreted the play through Irish censorship, and judged its suitability within British legality and sensibilities. This comparison of national values raises pressing questions about the role that the memory of censorship performs when it adheres to cultural objects: How do such memories contribute to the interpretation of the object’s representations? How do acts of censorship continue to impact cultural objects and their reception long after and far away from the initiating act of censorship? What is the political effect of engaging with censorship history as an interpretive tool? These questions become thornier when considered through not just a textual reading of O’Casey’s The Drums of Father Ned , but also its world premiere performance by the amateur Lafayette Little Theatre in Indiana in 1959. Unlike Troubridge, the Hoosiers in attendance had no “natural” memory of the play’s censorship. Rather, the artists constructed their own. Through advertising, publicity, and program notes, the Lafayette Little Theatre (LLT) built what Alison Landsberg calls “prosthetic memory”: cultural memory acquired through media engagement rather than lived experiences or familial/national descent.(4) This prosthetic memory of censorship took the form of a narrative about O’Casey’s play, Ireland, and America, too. Ireland became an imagined space of oppression against which the Americans were invited to interpret and contrast themselves. After all, it was in America where O’Casey’s play was performed. In this way, the LLT’s narrative around the production participated in Cold War-era discourses of American exceptionalism. Although the artificial memory of censorship gave the audience a way to interpret O’Casey’s play, the Ireland performed onstage sometimes clashed with the narratives that the memory projected, challenging the LLT’s underlying assumptions about Ireland and America. While reviews are limited, memory and performance studies methodologies can help theorize the cultural work the production undertook. Not only is The Drums of Father Ned deeply Irish, it’s also deeply leftist. Ironically, by inviting the Cold War Hoosiers to interpret the play through the lens provided by the memory of censorship, the LLT’s performance of Father Ned ’s communist sympathies held the potential to reflexively highlight Lafayette’s memories of anticommunism. These competing memories convoluted O’Casey’s play, yielding ambivalence. While Landsberg studies the way prosthetic memory can bridge identity differences to progressive ends, the case of the LLT’s Father Ned demonstrates the political limits of prosthetic memories of censorship. In addition to shedding new light on a neglected performance in Irish and O’Casey studies as well as a neglected geography in U.S. theatre history, the LLT’s Father Ned offers scholars, artists, political commentators, and activists ways of thinking about, contending with, or even appropriating or adopting censorship history.(5) In particular, the LLT’s use of censorship memories suggests that censorship’s effects are not bound to the time/place of their enactment: censorship moves, and as it moves it continues to exert censorial effects. According to Judith Butler, censorship is “a productive form of power” that creates as it attempts to negate. For Butler, censorship never completely erases its target. If a state seeks to ban a word, it must state the word to ban it, recirculating language it sought to destroy. Censorship paradoxically makes its subjects “[take] on new life as a part of the very discourse produced by the mechanism of censorship.”(6) This “performative contradiction” disrupts the limitations censors try to impose, transforming them into sites of contestation—into something “banned.”(7) As sites of contestation, censored objects and subjects invite people to performatively renegotiate or “produce” interpretations of the ideas under contestation. This slippage, the recirculation inherent in censorship’s performative contradiction, entails mobility—across geographies, discourses, media, and time—and as censorship moves it continues to “produce” via people’s engagement with it. Today, when censorship can take place through online policing, cancel culture, and self-censorship, when the mantle of “silenced” and “censored” can be adopted and projected via social media’s megaphone (among other means), it is imperative that scholars and artists reckon with both its movement and its effect as an interpretive framework. Father Ned 's Journey to Indiana How did an amateur theatre in Indiana come to be the first to produce a play by a world-renowned playwright? The answer lies with Dr. Robert Hogan, remembered today as one of Irish theatre’s most “indefatigable annalists.”(8) Having previously contacted O’Casey for his doctoral thesis, he wrote to the playwright after learning about the festival scandal, asking if O’Casey would send him a copy of the play so that he could write on it.(9) It was not until January 1959 that Hogan broached the subject of producing Father Ned in Lafayette, where he was working in the English department at Purdue University. Following the collapse of the Dublin festival, O’Casey entertained several offers to produce The Drums of Father Ned on professional stages, but none had come to fruition.(10) Without other options, the group’s amateurism probably didn’t deter O’Casey. Indeed, Hogan suggested the production upon recalling O’Casey’s youthful participation in amateur dramatics.(11) What’s more, several O’Casey plays premiered with amateur groups.(12) While James Moran suggests O’Casey turned to amateurs out of economic necessity, Susan Canon Harris argues Britain’s Unity Theatre, which premiered The Star Turns Red in 1940, better suited O’Casey’s politics as a workers’ theatre.(13) The LLT hardly shared O’Casey’s revolutionary aspirations, though. It’s likely that the LLT’s biggest incentive to stage O’Casey’s play was the financial opportunity that would come with producing a famous playwright’s world premiere. The Drums of Father Ned did not fit their practical or aesthetic profile. They mostly produced conventional New York hits like Enid Bagnold’s The Chalk Garden and stage versions of popular films like Frederick Knott’s Dial “M” for Murder . Of the 117 plays the LLT produced from their 1931 founding to Father Ned in 1959, eighty-nine were by American or English playwrights. Only seven had been by Irish writers, and it had been a decade since their last Irish play.(14) Father Ned also has a cast of twenty-nine, significantly larger than most LLT shows (compare with Chalk Garden ’s six and Dial “M” ’s nine). The large cast posed an opportunity to recruit LLT members, however. Their budget depended on company membership and program advertising. Only those who purchased a membership could see or participate in LLT shows, and the company was losing members to television by the late 1950s.(15) They also made tickets available to the public for the first time.(16) The play’s controversial past was itself a selling point: the show was a box office hit. Over two thousand attended its 4-night run at Sunnyside Junior High.(17) This success was despite the play’s Irish focus, which also made it an outlier for LLT shows. The Drums of Father Ned is an ensemble piece with a thin narrative, allowing O’Casey to focus on ideas in vignette-like episodes that critique Irish life. The play begins with a satire of the Irish War for Independence (1919–21), a foundational moment in Ireland’s and the characters’ national consciousness. Titled the “Prerumble,” the scene shows the Black and Tans—British royal police—capturing two young men, Binnington and McGilligan. The pair hate each other so much that the Black and Tans eventually release them saying, “these two rats will do more harm to Ireland living than they’ll ever do to Ireland dead.”(18) O’Casey depicts Irishmen of the period as in conflict with each other as much as with the British. Time then jumps to 1950s Ireland, and the rest of the play revolves around the imaginary town of Doonavale as its inhabitants prepare for An Tóstal (the same festival in which the play, itself, was to perform). Now the Mayor and Deputy Mayor, Binnington and McGilligan still hate each other (and even fought on opposite sides of the Irish Civil War [1922–23]), but overlook their grudge when it comes to money. Their adult children and local laborers rehearse a pageant about the 1798 Irish Rebellion. The Mayor and his Deputy await a shipment of lumber that turns out to be “red” lumber from Russia. Meanwhile, a North Irish businessman, Alec Skerighan, attempts to woo Binnington’s servant, Bernadette, but ultimately assaults her. Murray, a local organist, rehearses choral numbers under the controlling eye of the parish priest, Father Fillifogue. The eponymous Father Ned is Fillifogue’s foil. Although he never appears onstage, Father Ned is the spirit of the Tóstal : his passion, openness, and investment in the community’s future inspire the younger characters. By the end of the play, the older characters lose their power and the town joins Father Ned in a march to change. While not realist, the style helps O’Casey manifest cultural and political changes he believed were necessary. O’Casey uses the play to critique the cultural and economic atrophy of 1950s Ireland and posits An Tóstal as something of a cure for Ireland’s ills. There were too few jobs and an over-emphasis on agriculture, protectionism, and self-sufficiency that failed to reckon with postwar realities.(19) Lack of economic opportunity contributed to emigration. From 1951 to 1961, nearly a sixth of the population left the Republic.(20) Women, especially, fled in pursuit of change, bodily autonomy, marital opportunities, and escape from ostracism and the national marriage bar.(21) An Tóstal attempted to stimulate the economy by extending the tourist season with historical and religious pageantry, sports, concerts, and theatre.(22) O’Casey felt An Tóstal ’s activities, influx of foreigners, and opportunities for young people could stir Ireland’s renewal.(23) Unlike Ireland, Lafayette was a prosperous place in 1959, buoyed by post-war prosperity, Purdue University, and major manufacturers like Alcoa and a Coca-Cola bottling plant (which purchased space in the production program).(24) There were few ways for The Drums of Father Ned to resonate with the Hoosiers. According to Irish theatre historian Patrick Lonergan, when Irish plays that center Irish histories/issues perform abroad, they “must be framed or mediated in a way that will provide an interpretive framework for a[n]…audience lacking specialized knowledge of Ireland.”(25) Lafayette’s audience needed a way to engage with the play. So Hogan and the LLT built a memory of Irish censorship for them. “Dublin’s loss is Lafayette’s gain”: Learning to Remember Ireland in Indiana Hogan and the LLT constructed this memory through production publicity—what Hogan called his “propaganda” in a letter to O’Casey.(26) In addition to advertising the event, these materials constituted a discursive field through which audiences could recall the memory of Irish censorship during the performance to help interpret the play. Hogan constructed this memory through a narrative of American exceptionalism that explained the staging of O’Casey’s play in Lafayette, positioning the locals in relationship to the play and its history. For Landsberg, prosthetic memory forms through an embodied interaction with media that allows audiences to take on histories other than their own.(27) This interactive dynamic appears in these performance-adjacent texts and positions the play’s history, O’Casey’s biography, and the LLT production in relation to Lafayette. From the start, the LLT framed Father Ned through its scandalous past. Their first press announcement stated, “the play has already become something of an international ‘cause-celebre’ because of its dramatic withdrawal from the Dublin International Theatre Festival last summer and from the subsequent cancelling of the festival.” This announcement gives no description of the play’s content, emphasizing its history and O’Casey as “the greatest living dramatist of the English-speaking world” instead—a telling choice for an article that also served as an audition notice.(28) After casting, an editorial pitched the show as a vote of confidence from O’Casey and an honor for the city: “it will be interesting and stimulating to be among the first in the world to hear what so famous an Irish literary figure who ranks with Shaw, Joyce and Yeats has to say.”(29) Hogan’s marketing went farther, calling on Lafayette to participate in an unfolding history that would repudiate Irish censorship. Hogan embedded that invitation in essays defining O’Casey’s life by injustice. The first of these articles glossed the theatre festival scandal. Hogan ends this article with the Manchester Guardian ’s report: “One may contemplate [the festival’s] ruins as a monument to the subservient orthodoxy which so often passes for piety in Ireland.” Eliciting a comparison between oppressed Ireland and a tolerant U.S., Hogan concludes, “But in this case, Dublin’s loss is Greater Lafayette’s gain.”(30) Hogan penned publicity in the form of a history-in-progress that interpolates its readers, encouraging them to participate in the story’s triumphant conclusion. The logic and rhetoric of Hogan’s writing absorbed the LLT’s performance into America’s culture of containment. In the first decades of the Cold War, the global spread of communism and the U.S.’s foreign containment policy pushed anticommunist sentiment to paranoiac heights.(31) If communism couldn’t be contained abroad, it could penetrate and threaten the U.S. from within. In this way, the foreign policy of containment came home. Containment culture simultaneously constructed and policed American norms through discursive and cultural production, negotiating American ideals according to specific needs rather than a stable set of principles.(32) For example, although domestic commentators labeled abstract art un-American, the State Department deployed American abstract art abroad to promote American expressive freedom.(33) Simultaneously, containment culture sanctioned the expulsion of perceived subversiveness in its aim to cultivate idealized Americans, such as in 1951 when Lafayette schools ejected a government textbook that teachers and officials argued supported communism. Indiana followed suit one year later. Lafayette commentators argued that it wasn’t that America’s youth shouldn’t know about communism but that they shouldn’t be taught there’s anything redeemable in it.(34) The LLT’s narrative that framed their production of Father Ned projected local pride in righting an international wrong, of being an exceptionally tolerant and progressive space for artistic expression. In his publicity work, Hogan depicts Ireland as an oppressed and oppressive other in contrast to America, clarifying the national character of the memory of censorship he staged the play against. Hogan continues his history of Ireland via O’Casey, casting the playwright as an outcast genius and decrying Ireland. Hogan’s next article summarized O’Casey’s adolescence in colonial Ireland, emphasizing his poverty.(35) Next, he described O’Casey’s early adulthood, painting a picture of an artist who became keenly aware of social injustice as he entered the workforce and struggled to survive against the backdrop of the bloody revolutionary era.(36) In his subsequent article, Hogan reshapes Ireland from oppressed to oppressor through a description of the 1926 riots over O’Casey’s The Plough and the Stars and O’Casey’s later self-exile to Britain.(37) Hogan’s final article conjured an embattled O’Casey whose artistic home at the Abbey Theatre pushed him out of Ireland by rejecting his misunderstood WWI drama The Silver Tassie .(38) Hogan connects this to Father Ned ’s history: O’Casey continually searches for an outlet, and Lafayette, Hogan implies, can give him vent. This publicity rhetorically established Lafayette’s place in the play’s history. The advertisements always touted that it was a world premiere, simultaneously promoting the event, framing it for the community, and providing a proxy-rehearsal for attending the play, priming the audience for how to think about it.(39) These advertisements expect its audience to have some familiarity with how the play arrived in Lafayette and ask Hoosiers to imagine themselves in that history. As the opening approached, the Lafayette and West Lafayette mayors proclaimed a “World Premiere Week” in honor of the LLT’s historic achievement, and the Greater Lafayette Chamber of Commerce urged the community support this “event of world-wide theatrical importance.”(40) Both implicitly understand the production via its censorship: Ireland refused it, allowing Lafayette to make history. Although it’s unlikely everyone in the LLT audience read all of Hogan’s articles, the production program reproduced much of their content and rhetoric, grounding spectators in their curated history. It introduces O’Casey as “a stormy figure in the British Theatre,” tracing O’Casey’s earlier controversies through the theatre festival scandal. “Well,” the note proclaims, “Dublin’s loss is Lafayette’s gain,” echoing the earlier article.(41) Again, the production positioned the Hoosier community as the solution to Irish censorship. Hogan and the LLT brought the memory of Irish censorship to Indiana through the production’s paratexts, establishing a framework for audiences to interpret the show. Othering Ireland on the Hoosier Stage Onstage, the LLT worked to differentiate Ireland from Lafayette. The prosthetic memory of Irish censorship further distanced the audience from identifying with the Ireland onstage by allowing the spectators to position themselves and their world as different. According to the narrative Hogan and the LLT created, it was by virtue of their unique place in the world that the play could appear in Lafayette at all. Indeed, O’Casey draws a particularly harsh sketch of historical and contemporary Ireland—but he does so to imagine Ireland’s movement from oppression to utopia via O’Casey’s communism. This complicates the memory’s neat Indiana/Ireland division and, by extension, the performance’s politics. For O’Casey, Ireland’s stagnancy was due to its political and cultural conservatism. According to The Drums of Father Ned , a new politics grounded in a communal sociality of care rather than competition is necessary to move Ireland forward. The prosthetic memory of Irish censorship made it difficult for the LLT’s production to resonate in this way because it situated Lafayette in a position of progressive superiority compared to Ireland. Lafayette was more progressive than Ireland by dint of the banned play’s mere presence and communism was a wholly negative force to be expelled, not adopted. Because amateur theatre is an especially “situated practice… rooted in its local environment,” the LLT artists needed to perform Irishness to contrast with Lafayette.(42) The minimal set, historically and culturally inaccurate costumes, auditorium, and performers were constant reminders of the local circumstances of production. Performing with Irish dialects was one of the major ways the company used to create difference, even though O’Casey twice told Hogan not to bother, saying that he preferred the actors’ natural voices over contrivance.(43) To perform without an Irish brogue in a production that so reflexively pointed out its localness would risk limiting its capacity to depict Ireland as other. Take, for instance, Robert Corbin, who played Father Fillifogue. According to Richard “Dick” Jaeger, who played the church organist Mr. Murray (see Figure 1), the LLT frequently cast Corbin in older roles because he was a person with albinism, and directors felt his light skin and hair aged his appearance while his relative youth allowed for physical dexterity and endurance unavailable to many seniors.(44) Corbin’s past performances as older men would have haunted his Father Fillifogue for LLT regulars, highlighting the show’s localness.(45) Performing with Irish dialects helped to distinguish the Irish characters from the Hoosier actors who played them, even as many in the audience surely delighted in seeing friends, family, and colleagues onstage. Figure 1: The LLT’s staging of “The Prerumble.” IE/NLI/MS/44,728/6/1. Nevertheless, Jaeger distinctly recalled Hogan and co-director Jeanne Orr telling everyone to speak with “a broad theatre accent.” According to Jaeger, Hogan taught the cast the dialect to varying degrees of success.(46) Corroborating the importance of dialects, news coverage sold the authentic Irish speech of one cast member, Geraldine Gray, an Irish immigrant who “hasn’t lost her Irish brogue,” as a selling point that lent authenticity to the production.(47) Gray was joined by fellow immigrant Nicholas Bielenberg, a graduate student at Purdue, who played the Man of the Pike in the play’s 1798 pageant. Both noted their Irish origins in their program bios. Bielenberg confirmed in a 2020 interview that the cast used Irish dialects, adding that he and Gray helped the others, and that it wasn’t exaggerated but “soft.”(48) The sound of the play, together with Gray and Bielenberg’s presence, confirmed the legitimacy of the production’s representations of Ireland while constantly marking it as different from Lafayette. In its movement from oppression to utopic progress, The Drums of Father Ned begins with a bleak picture of colonial Ireland, creating sharp contrasts with Lafayette in the LLT’s production. The production began with the silhouette of a town in flames behind a scrim, with a cross-topped spire especially visible and a white Celtic cross standing before the scrim. A group of Hoosiers clad in black sweaters, khaki pants, and berets played the Black and Tans, firearms in hand (see Figure 2). The officers force the hateful Binnington and McGilligan to talk to each other and run side-by-side while the officers shoot just to the left and right of each—coercing the hateful pair together, mixing social and martial torture to humorous effect. This staging of the Irish War for Independence, with its hellish backdrop and violence, is a darker depiction of Ireland than that contained in the memory of censorship. After the Black and Tans march away, gunshots sound and Binnington exclaims, “Aha, our boys are givin’ it to them! God direct their aim.” Here, O’Casey marshals the name of God in service of dehumanizing violence induced by the colonial relationship. At the scene’s conclusion, the audience heard a war chant accompanied by a drumroll.(49) As the program’s glossary notes, the drums signify a Protestant ritual, pointing to the sectarianism that informs Ireland’s history and foreshadows the continued sectarian divide in independent Ireland. Figure 2: Mr. Murray (Richard “Dick” Jaeger) rehearses for An Tóstal under the watchful eye of Father Fillifogue (Robert Corbin, right). IE/NLI/MS/44,728/6/4. The sardonic violence, Irish dialects, war-torn setting, and dark humor solidified Ireland as an other and likely inspired in spectators an endearing thankfulness to not be in Ireland. The scene was intense enough to frighten Hogan’s child.(50) The “Prerumble” evoked for the Hoosiers a far-off place not their own. The prosthetic memory of Irish censorship reinforced this critical distance by providing a narrative framework about the play that positioned Lafayette both as Ireland’s tolerant counterpart and the banned play’s home. Rather than offer pathways to empathy and progressive politics, prosthetic memory denied them by further cementing and implicitly vilifying cultural difference through the comparison of Hoosiers and Irish, Indiana and Ireland. The Specter of Anticommunism and Hoosier Intolerance From the prologue through the play’s end, O’Casey works to supplant one Irish nationalism with another. O’Casey draws connections between the revolutionary era and the contemporary one, arguing that Ireland’s stagnancy is due to the conservatism, capitalism, and parochialism that calcified after independence. O’Casey proposes Ireland can overcome its economic failures and socio-cultural malaise through an alternative nationalism that embraced a broadly socialist worldview of communal care over competition and profit. As the play progresses, these two nationalisms come into increasing conflict until O’Casey’s politics win out, paving the way for a utopian future. The memory of Irish censorship, though, likely muddled this critique, continuously reinscribing its viewers in a binary where America out-progresses Ireland. American containment culture resisted O’Casey’s dramaturgy even as the play unfolded, contributing to an ambivalent reception. The first major source of revolutionary energy in The Drums of Father Ned emerges from the 1798 Rebellion An Tóstal pageant rehearsed by the younger characters. This failed uprising against British imperialism provided O’Casey with a historical model for his alternative Irish nationalism precisely because it was led by an interfaith group that hoped its call for equality would transcend Ireland’s divisions. O’Casey specifically saw in its leader, Wolfe Tone, a proto-Marxist willingness to fight structural inequalities and advocate for universal equality.(51) He thus renders the 1798 pageant in Father Ned as a nostalgic, patriotic melodrama.(52) Further, he plants this idealism in the younger generation of characters who are inspired to work toward their vision of a renewed Ireland where anything short of an equal and united Ireland “is but quiet decay.”(53) For the younger characters (and O’Casey), there’s hope in the rehearsal of a nationalism that forgoes the historical divisions of the revolutionary period. O’Casey minimizes the youths’ “radicalism” through the ridiculously conservative Father Fillifogue: “So your play babbles about the rights of man. [ He chuckles mockingly .] What with your rights of women, rights of children, rights of trades unions, rights of th’ laity, an’ civil rights—[ shouting angrily ] youse are paralysin’ life!”(54) The peaceful “quiet decay” is Fillifogue’s ideal, which a more caring and equal democracy can undo. The players are earnest in their efforts, too. The players express genuine connection with the pageant, saying ahead of their rehearsal that “We have to get on with th’ work of resuscitatin’ Ireland.” Binnington and McGilligan admonish their efforts as a waste of time and money. But the younger characters see in their labor not a chance to “widen the walls of a bank” but to care for the good of their community, drawing on the communist imagery of hammer and sickle to make their case.(55) Such imagery would likely have set off alarms in the minds of the Cold War Hoosiers in attendance. Indiana and Lafayette, in particular, were centers of anticommunist fervor. Indiana was one of only four states to pass legislation banning the Communist Party from the ballot, and the state also required people in certain professions take loyalty oaths to qualify for employment.(56) In 1957, worried about communism in Indiana University’s faculty and the relocation of the Communist Party USA headquarters to Chicago, Indiana legislators established a state-level House Un-American Activities Committee, which, at the federal level, famously investigated suspected communist activity in public and private sectors.(57) Lafayette also participated in this project at the local level. In 1949, Purdue University employees took loyalty oaths. Ten years later—the same year as the LLT production—Purdue complied with a federal mandate requiring loyalty oaths from students seeking federal student loans, and commentators approved.(58) In fact, Lafayette beat the drums for anticommunism, outlawing outright communism’s promotion, support, advertisement, dissemination, or advancement, punishable by fine and imprisonment.(59) While it is unclear if the city charged or convicted anyone for violating the ban, the law projected a unified front in the “total cold war,” as President Eisenhower put it, against communism. Hogan, at least, participated in that war. Hogan’s scholarship makes clear his anticommunism, even when it came to O’Casey. He scathingly describes The Star Turns Red as the O’Casey play that is “closest to straight propaganda…and it is his poorest play.…There is no real dramatic clash here because there are no characters. There is only disembodied opinion.” Hogan goes on to quote critic George Jean Nathan: “the two worst influences on present-day playwrights are, very often, Strindberg and Communism.” To Hogan, O’Casey’s primary contribution was his formal experimentation, and he reads Father Ned as a parable of a universal cycle of death and renewal, represented in its generational transition.(60) It is harder to suggest what Jeanne Orr, who co-directed with Hogan, thought or knew of O’Casey’s politics or its presence in Father Ned . In a newspaper article, Orr said that O’Casey “is attacking intolerance, narrow-mindedness, and confining attitudes” in the play.(61) Her granddaughter, Jessica Jeanne Orr Urley, stated in a 2020 interview that her grandmother was progressive.(62) Holding a degree in speech from Ohio State University as well as a master’s from Purdue, Orr was highly educated. In an article in the local daily, the Journal and Courier , about her work, Orr listed amateur theatre actor and director, puppeteer, radio and theatre dramatist, and seamstress among her work in addition to her labor as a mother and wife.(63) She later won an award for a children’s book she authored and illustrated that celebrates individualism and difference.(64) She also greatly admired the play, expressing in a post-show letter to O’Casey her “deep gratitude…for what became my most interesting, challenging, and thoroughly rewarding experience in the theatre.”(65) None of this means she was procommunist, of course. It is unlikely that the LLT embraced O’Casey’s communistic utopianism. Like Orr, Hogan also recognized that the play’s Ireland moves from puritanism to tolerance.(66) At the time, though, he also consistently ignored or disparaged the playwright’s leftism. It is probable that the directors’ varying perspectives and especially Hogan’s anticommunism informed staging choices and obfuscated the play’s politics, at least. The 1798 pageant is one instance where dramaturgical confusion is evident. In a post-show report Hogan wrote to O’Casey, he explained that they kept to the letter of the script to the best of their abilities, but that they may have tonally missed the mark with the 1798 pageant. Hogan explained that they played the dueling scene “in a purposely awkward grand manner with broad stage gestures and amateurish bumbling. I think it was one of the best scenes, though one woman stalked out during it, saying, ‘My God, I’m leaving if the acting is this bad.’”(67) Following O’Casey’s stage directions, the scene should show a lack of preparation, not inability. To stage the pageant in such a broad manner that it turns spectators out of the theatre is to potentially ridicule the ideas and characters in which O’Casey lodged hope. Showing their inspiration as an absurd or naïve game of poorly acted make-believe instead of an enactment of earnestly held beliefs that rehearse utopia undermines O’Casey’s politics. For an audience already inclined toward anticommunism, deprecating the play’s communism could have reinforced preconceived prejudices. If Ireland was an other against which to compare the U.S., rather than help to propel Ireland toward progressivism, the LLT’s staging of the pageant kept Ireland in a place of naivety at best and repression at worst. Even if the production staged the scene in congruence with O’Casey’s politics, the performance still would have othered Ireland—but it would have been an other that exceeded the imagined tolerance that the prosthetic memory of Irish censorship established. Again, the memory of censorship positioned the audience in a comparative relationship with the banned art that allows the audience to work through their own subjectivity and understanding of history. Audiences make meaning from perceived contrasts between the histories laden with the memory of censorship, the banned art itself, and their own time and place. Instead of imagining Ireland as more progressive than the U.S. or entirely repressed, it’s quite probable that the production’s staging of 1798 left spectators with multiple Irelands of varying character. At this point in the show, read through the cultural memory of Irish censorship, the performance maintained U.S. exceptionalism by limiting the challenge O’Casey’s dramaturgy posed to that constructed memory and the American identities the memory safeguarded. Rather than encourage audiences to embrace difference and understand themselves anew, the prosthetic memory of censorship permitted audiences to reinscribe their exceptionalism vis-à-vis the politically muddled staging. Each instance the play addresses communism is a moment of negotiation, where The Drums of Father Ned summons the Hoosier history of anticommunism and asks the audience to contend with their assumptions. Hogan and the LLT did not create their prosthetic memory of Irish censorship to reckon with any interpolative dynamic other than the “tolerant here”/“oppressive there” dichotomy, yet the performance asked its audience to consider O’Casey’s communism as a way to better the world. The cultural memory of Irish censorship conflicted with the positive, progressive Ireland in Father Ned because the memory allowed the Hoosier audience to place themselves in a dominant hierarchical position to the Irish on the basis of their supposed tolerance. Read through an interpretive framework that privileged American identities and histories, O’Casey’s fantastical “progressive Ireland” pointed out Lafayette’s own history of political intolerance. The performance conjured the specter of Hoosier anticommunist intolerance and censorship, scrambling the memory of censorship’s predetermined relationship to Ireland and the politics of Cold War containment culture. Irish censorship moved to highlight and critique histories of censorship that Lafayette took for granted, challenging what it meant to be Hoosier. The play’s references to communism are never only about communism, but are in conversation with ideas like religion, sexuality, and gender. The production interrogated these categories’ function as regulators of the domestic communist containment project, questioning the supposedly binary nature of communist/U.S. culture. For instance, late in the play the northern Protestant Skerighan debates religion with the southern Catholics. He asks Michael Binnington whether God is a Catholic or a Protestant and Michael shares, He’s neither; but He is all…He may be but a shout of th’ people in th’ street.…It might be a shout for freedom, like th’ shout of men on Bunker Hill; shout of th’ people for bread in th’ streets, as in th’ French Revolution; or for th’ world’s ownership by th’ people, as in the Soviet Union.(68) Michael frames God in revolutionary terms, in justice and communal, humanitarian care. As Moran argues, “O’Casey co-opts such theological language in order to justify the communist cause.”(69) O’Casey’s advocacy of communism comes out of a very Christian place, but it nevertheless is still an advocacy of communism and would have resonated against Lafayette’s history and jarred with the memory of censorship. Lafayette saw its share of religiously-motivated anticommunism, enacting their ban on communism in part because communism “denies God and the God given rights which our government is designed to respect.”(70) The conservative columnist Fulton Lewis Jr. argued in an article that appeared in the Journal and Courier in 1958 that the U.S.’s “superior heritage of the fatherhood of God and the brotherhood of man” would be key to defeating communism.(71) For O’Casey, the brotherhood of man is precisely where God is located and communism is its logical political expression. When Father Fillifogue discovers Binnington and McGilligan’s plot to import lumber from Soviet Russia to save money, he furiously exclaims, “You rascals, how can I let my people live under roofs of atheistical timber?” and demands they burn it. The youths, including several dressed in their eighteenth-century pageant costumes and wielding pike and musket props, refuse, condemning Fillifogue’s command as the burning of homes.(72) O’Casey thus makes the priest’s anticommunism immoral and impractical. This is a small revolution, but one that O’Casey emphasizes, too, with the 1798 pageanters: the alternative, communal nationalism that they earlier rehearsed, they now enact. O’Casey turns Christianity’s “inherent anticommunism” on its head. In Lafayette’s estimation, Christianity expelled communism and worked to guarantee Americanism. In O’Casey’s logic, Christianity that manages to get over its own piety easily promulgates communism—a total reversal of containment principles. O’Casey’s Ireland is the more tolerant imaginary and, arguably, the more Christian state, a representation that upsets the memory of Irish censorship. On this point, the play may have upset some religious Hoosiers, too. According to Bielenberg, some Catholics in the audience “frowned upon” the play because they thought it antireligious. Bielenberg insisted that these objections were not based on O’Casey’s communism, arguing that they weren’t aware of it.(73) This contradicts what Hogan told O’Casey about the Catholic response: “Indeed, there were a couple priests chortling in the audience one night. About 20percent [ sic ] of the people in the town or [ sic ] Catholics, but there have been no rumbles.”(74) It is entirely possible that Hogan simply did not hear the rumbles that Bielenberg heard or that the response was inconsistent. It is entirely possible that some in the audience thought the play was antireligious because of the connections O’Casey makes between communism and Christianity. To challenge the cultural politics of conservative religiosity was to stand against the faith. Rejecting O’Casey’s religious message also meant rejecting his communism and thus maintaining containment culture. This logic clashes with the cultural memory of Irish censorship by suggesting that perhaps Dublin’s archbishop was right to protest the play. Ireland and the U.S. are more closely aligned than the memory’s narrative suggests because both refuse communism and antireligion, which, according to this logic, is in the best interests of both nations. Containment culture also policed sexuality and gender as signs of healthy American values, but these categories were more fraught. In some respects, norms were ideals: heterosexuality, monogamous marriage, the wife-as-homemaker and husband-as-breadwinner. Early Cold War America agonized over perceived threats to hegemonic expressions of masculinity. More women were in the workforce, blurring gender roles and yielding a more egalitarian domesticity. Many believed that women’s evolving social roles impacted sexual mores, decentering male sexual pleasure. WWII gave men greater purchase to carry out supposedly natural aggressions, yet men were also expected to be gentle providers and role models. Further, husbands were expected to be sexually experienced enough to pleasure their wives but not so much as to detract from their marriage. Monogamy and premarital abstinence could thus hinder masculinity even as it was also an ideal. This “crisis of masculinity” exposed political anxieties: sexual and gender “deviance” equaled political subversion.(75) The publication of Indiana University professor Alfred C. Kinsey’s studies on sexuality created a firestorm, revealing the great extent to which Americans “deviated.” As Indianapolis minister Dr. Jean S. Milner sermonized, “there is a fundamental kinship between this thing [Kinsey’s report on female sexuality] and Communism and…though it may seem to be a thousand miles from Communism, [it] will contribute invariably towards Communism, for both are based on the same naturalistic philosophy."(76) Given communists’ supposed proclivity for “abnormal” sexuality and gender expression, recentering masculinity could guard America. But this generally meant accepting men would need to practice aggression and sexual prowess to gain the experience necessary to manage their homes.(77) Two scenes in The Drums of Father Ned bring American assumptions about communism and sex and gender into dialogue. With the revelation of the “red” timber, chaos descends. Fillifogue blames Michael and Nora: “We have had peace here till youse came back from Dublin [where they attend university] with your design to use the Tosthal for your own ends; but I won’t allow your idle impudence to molest our pure peace.”(78) His language is terribly ironic, for their “peace” is one of patriarchal abuse, as evidenced by the Ulsterman Skerighan’s assault on Bernadette the maid on the pretense that she enticed him by “twutterin’ [her] luddle bum” at him. Skerighan forces himself onto her and kisses her against her will. Though at first, she “coyly” tries to dissuade his advances, she finally screams and pushes him off. Panicking, Skerighan tries to bribe Bernadette into silence and although she first refuses she ultimately takes his money—gesturing to her powerlessness. Fillifogue then tells Skerighan that he saw Bernadette running from the house. Fillifogue interprets Bernadette’s retreat as a sign of her sinfulness, but it’s more likely that she is fleeing after the assault.(79) Bernadette represents the condition in which many Irish women found themselves and that led many to emigrate. Fillifogue’s culture of peace thus comes at the expense of women’s mistreatment. Like the pageant sequence, the LLT production apparently played Bernadette’s assault primarily for laughs. While Moran is right that the scene points out one of the reasons so many Irish women emigrated, Hogan called the scene “delightful” in his scholarship and failed to contend with its violence.(80) Rather, the sequence is one of several representations of misogyny in Ireland that O’Casey depicted in his later plays, as Moran demonstrates. Between the archival photograph of the scene (see Figure 3) and his comment that they pushed the play’s comedy, it’s likely Hogan and Orr staged it in a slapstick style. Figure 3: The North Irish Protestant businessman Alec Skerighan (Stuart Main) approaches a shocked maid, Bernadette (Patricia Hensley), after whirling her to the sofa. IE/NLI/MS/44,728/6/2. The LLT’s staging reflects the Cold War’s masculinity crisis. Skerighan’s sexual aggression is acceptable and even desirable under this logic. In this interpretation, Bernadette still resists his aggression but then feigns distress in an overly dramatic fashion in order to extort Skerighan, making light of the assault to comedic effect, complete with dramatic irony that cues the audience to Bernadette’s ruse instead of grappling with her trauma. This benefits Skerighan’s masculinity at the risk of Bernadette’s safety. Read through the memory of Irish censorship, instead of cultural difference, here the LLT production perversely performed the gendered oppression O’Casey meant to critique as normal, closely aligning the conservative Irish patriarchy with American masculinity. The movement of censorship as memory likely had the effect of confirming already entrenched attitudes rather than critique either Ireland or the U.S. The Drums of Father Ned concludes with a positive link between communism and sexuality. As Binnington and McGilligan try to support Fillifogue at the end of the play in his suppression of the young people’s enthusiasm, Nora attacks their support of capitalism and patriarchy. Fillifogue’s ridiculous response blames her thinking on “th’ College lettin’ th’ students wear jeans. I warned th’ Chancellor that allowing the students to dress like manual labourers would have a communistic tendency and influence.”(81) Michael then reveals that he and Nora have been living together and sharing a bed while at College. Their parents collapse into chairs in shocked paralysis, as the despairing priest proclaims, “Youse see, youse hear! The jeans, jeans, jeans!”(82) In this satire of Red-Scare hysteria, Fillifogue connects their sexual behavior with communism via jeans. Nora’s openness about their relationship is what finally topples the older generation. The Romeo and Juliet –esque couple from opposing “houses” live and sleep together without any mention of marriage, violating normative expectations. Once revealed, this “revolutionary” sexuality that ignores old enmities shatters Irish conservatism and ushers in the dawn of O’Casey’s Irish utopia. A culture that accepts a kind of communism, Christian principles, sexual liberty, and social equality without contradiction, the Ireland that concludes the play far exceeds the limits of what counted as Hoosier tolerance and exceptionalism. The end of the play sees Ireland shift politically, with Nora and Michael contesting their parents’ elected positions. The young leave the old, deciding to follow Father Ned’s march into the future. As Binnington and McGilligan struggle to rise from their stupefaction, they beckon their wives to bring them their mayoral regalia, but the robes, hats, and chains are too big for them.(83) This bit of fantasy illustrates they are inadequate for the needs of governance. Fillifogue similarly collapses as his parish abandons him for Father Ned, who has encouraged progressivism, and the three slump over and admit defeat: “Ireland has gone to the fair!” – meaning both the young as well as the Tóstal fair. Skerighan, whose business also depends upon his dealings with Binnington and McGilligan, tries to rouse the three Catholics to stop Father Ned by singing a mocking Protestant song. Father Ned’s march interrupts and drowns out Skerighan’s divisive tune, and Murray urges them to join the united front. Father Ned’s drums roll, and the play ends (see Figure 4).(84) Faith in competition loses to faith in community. Figure 4: The Drums of Father Ned ’s final tableaux at the LLT. IE/NLI/MS/44,728/6/3 The play asks its audience where it stands. Will they march to Father Ned’s beat or stay behind? The LLT performance asked Lafayette to take on what it means to live under censorship, to affectively feel and think through the contradictions in their thinking and history, and to maybe even entertain a politics that may never have had a place in the community had it not been for their willingness to indulge in the fantasy of American exceptionalism. But the show also skirted the drama’s progressive potential. The play’s procommunist outlook, at turns muted or ridiculed but ultimately fulfilled, was not wholly subsumed. Audiences voiced their confusion. As Hogan told O’Casey, “but even tho [ sic ] they were entertained and chortled and guffawed through more than two hours, I’ve got to ruefully admit that a lot went away wondering what the play was about;” and in his book, “there were a lot of people who left shrugging.”(85) Henry Hewes, drama critic for the Saturday Review , traveled from New York to see the production. In his review, he, too, commented on a sense of bewilderment.(86) In its movement from Ireland to the U.S., the world premiere of The Drums of Father Ned repudiated Lafayette, Indiana, and the U.S.’s contradictory intolerance and exceptionalism. By making the case that communistic politics and culture can achieve a more equal, tolerant world and presenting an Ireland that accepts ideas and practices which U.S. containment culture rejected, the LLT production rebutted its own narrative about Lafayette’s exceptionalism. Yet because the company built its framework around the notion that the Hoosiers already occupied the ultimate possible political position, even a utopian play that reminded them not only of what they had refused to tolerate, but that those very ideas and practices could make the world better failed to offer much beyond the challenge itself. Ireland might have played a small role in shaping how Lafayette’s theatregoers understood themselves, but taking on the prosthetic memory of Irish censorship very likely produced more ambivalence than serious reflection, let alone a renegotiation of their own biases. And despite the pretensions to progress that making banned cultural objects accessible can entail, the Lafayette production of O’Casey’s The Drums of Father Ned demonstrates how the cultural memory of censorship can limit progress and inspire political complacency. All photographs were scanned by the National Library of Ireland and are shared with the permission of Shivaun O’Casey. References St. Vincent Troubridge, Report on The Drums of Father Ned , September 26, 1960, The Lord Chamberlain’s Correspondence, LCP CORR 1960/1074/1, The British Library, London. Christopher Murray, Seán O’Casey: Writer at Work: A Biography (McGill-Queen’s University Press, 2004), 386–404. Troubridge. Alison Landsberg, Prosthetic Memory: The Transformation of American Remembrance in the Age of Mass Culture (Columbia University Press, 2004), 2. Previous studies considering O’Casey’s play have focused on the archbishop’s intervention and/or the text itself. See Joan FitzPatrick Dean, Riot and Great Anger: Stage Censorship in Twentieth-Century Ireland (University of Wisconsin Press, 2004), 160–65; Joseph Greenwood, ‘Hear My Song’: Irish Theatre and Popular Song in the 1950s and 1960s (Peter Lang, 2017), 133– 57; James Moran, The Theatre of Seán O’Casey (Bloomsbury, 2013), 30–31, 117–46; Christopher Murray, “O’Casey’s The Drums of Father Ned in Context,” in A Century of Irish Drama: Widening the Stage , ed. Stephen Watt, Eileen Morgan, and Shakir Mustafa, 117–29 (Indiana University Press, 2000); Paul O’Brien, Seán O’Casey: Political Activist and Writer (Cork University Press, 2023), 256–64. Judith Butler, “Ruled Out: Vocabularies of the Censor,” in Censorship and Silencing: Practices of Cultural Regulation , ed. Robert C. Post (Getty Research Institute, 1998), 249, 248. Judith Butler, Excitable Speech: A Politics of the Performative (Routledge, 1997), 130. Christopher Morash, A History of Irish Theatre, 1601–2000 (Cambridge University Press, 2002), 309. Sean O’Casey, The Letters of Sean O’Casey , ed. David Krause, vol. 3, 1955–1958 (Catholic University of America Press, 1989), 254, 306 n. 1, 551–2; Hogan to O’Casey, received March 4, 1958, Seán O’Casey Papers (hereafter cited as O’Casey Papers), IE/NLI/MS/37,846/2, National Library of Ireland, Dublin. John Moody to O’Casey, February 18, 1958, O’Casey Papers, IE/NLI/MS/38,074; J.E.C. Lewis-Crosby to O’Casey, March 10, 1958, O’Casey Papers, IE/NLI/MS/38,051; Paul Shyre to O’Casey, March 14, 1958, O’Casey Papers, IE/NLI/MS/38,051; Paul Shyre to O’Casey, March 29, 1958, April 18, 1958, May 19, 1958, June 5, 1958, O’Casey Papers, IE/NLI/MS/38,079/3; Harold Goldblatt to O’Casey, October 7, 1958, O’Casey Papers, IE/NLI/MS/38,051; O’Casey to Harold Goldblatt, October 12, 1958, O’Casey Papers, IE/NLI/MS/38,051; O’Casey, Letters , 3: 536, 568, 575, 580–82, 954–55, 612, 627–28. Robert Hogan, The Experiments of Sean O’Casey (St. Martin’s Press, 1960), 140–41. These included The Star Turns Red in 1940 at Liverpool’s Unity Theatre and both Purple Dust and Cock-a-Doodle-Dandy at Newcastle’s People’s Theatre in 1942 and 1949, respectively. Moran, 27, 29–31, 248 n. 100. Moran, 27; Susan Canon Harris, Irish Drama and the Other Revolutions: Playwrights, Sexual Politics and the International Left, 1892–1964 (Edinburgh University Press, 2017),192–94. Jim Hanks, Stage Memories and Curtains (On Stage/Back Stage) (Copymat Services, 1998), 62–66. The other plays by Irish playwrights were George Bernard Shaw’s The Great Catherine and Candida , Oscar Wilde’s The Importance of Being Earnest , Lennox Robinson’s The Far-Off Hills , and St. John Ervine’s Friends and Relations , The Ship , and The First Mrs. Frasier. Ibid., 12, 16. “World Premiere of Play by Irish Author,” Journal and Courier , April 25, 1959. “A Few Tickets Are Left for O’Casey Play,” Journal and Courier , April 25, 1959. Sean O’Casey, The Drums of Father Ned (St. Martin’s, 1960), 10. John Bradley, “Changing the Rules: Why the Failures of the 1950s Forced a Transition in Economic Policy-making,” in The Lost Decade: Ireland in the 1950s , ed. Dermot Keogh, Finbarr O’Shea, and Carmel Quinlan (Mercier, 2004), 105–17; Mary E. Daly, Sixties Ireland: Reshaping the Economy, State and Society, 1957–1973 (Cambridge University Press, 2016), 6–7, 19–24; Eleanor O’Leary, Youth and Popular Culture in 1950s Ireland (Bloomsbury, 2018), 11–12, 38–43. Edna Delaney, “The Vanishing Irish? The Exodus from Ireland in the 1950s,” in Keogh et al., 81. Caitríona Clear, “‘Too Fond of Going’: Female Emigration and Change for Women in Ireland, 1946–1961.,” in Keogh et al., 135–46; Sandra McAvoy, “Before Cadden: Abortion in Mid-Twentieth-Century Ireland,” in Keogh et al., 147–63. The marriage bar was a national policy in Ireland that women resign from their posts in certain jobs upon marriage and prohibited married women from joining the civil service. The policy lasted until 1973. See Daly, 128, 151–55. Eric G. E. Zuelow, Making Ireland Irish: Tourism and National Identity since the Irish Civil War (Syracuse University Press, 2009), 67–69, 124–35. O’Casey, Letters , 3: 414, 416, 423–24, 433. O’Casey was also critical, however, of the materialism he saw at the heart of An Tóstal . See ibid., 266. Alcoa, “Lafayette Families Live Better Because of Alcoa,” Journal and Courier , July 23, 1959; Program for the Lafayette Little Theatre Association production of The Drums of Father Ned , 4–5, O’Casey Papers, IE/NLI/MS/38,161/4. Patrick Lonergan, Theatre and Globalization: Irish Drama in the Celtic Tiger Era (Palgrave Macmillan, 2009), 92. Hogan to O’Casey, April 30, 1959, O’Casey Papers, IE/NLI/MS/37,846/3. Landsberg, 108. “Little Theatre May Do World Premiere,” Journal and Courier , February 26, 1959. “World Premiere,” Journal and Courier , March 4, 1959. Robert Hogan, “O’Casey Play Already Has Stormy History,” Journal and Courier , March 7, 1959. Larry Ceplair, Anti-Communism in Twentieth-Century America: A Critical History (Praeger, 2011), 91–190; M. J. Heale, American Anticommunism: Combating the Enemy Within, 1830–1970 (Johns Hopkins University Press, 1990), 122–90. Elaine Tyler May, Homeward Bound: American Families in the Cold War Era (Basic Books, 2008); Alan Nadel, Containment Culture: American Narratives, Postmodernism, and the Atomic Age (Duke University Press, 1995). Michael L. Krenn, Fall-Out Shelters for the Human Spirit: American Art and the Cold War (University of North Carolina Press, 2005), 1–6. “Text Rejected As Socialistic,” Journal and Courier , December 14, 1951; “Textbook Action Vindicated,” Journal and Courier , December 13, 1952. Robert Hogan, “O’Casey Started with Little, Learned Much,” Journal and Courier , March 21, 1959. Robert Hogan, “O’Casey Saved Money for Reading Material,” Journal and Courier , April 4, 1959. Robert Hogan, “Like Most, O’Casey Left Native Land,” Journal and Courier , April 9, 1959. On the Plough and the Star riots, see Morash, 163–71. Robert Hogan, “Play Rejection Called Crucial O’Casey Event,” Journal and Courier , April 16, 1959. On the Abbey’s rejection of The Silver Tassie , see Moran, 20–23, 66–80. Hogan also appeared on local television and radio to promote the play. Bill Brooks, “Around Here,” Journal and Courier , April 18, 1959. Lafayette Little Theatre Association, Advertisements for The Drums of Father Ned , Journal and Courier , April 8 and 9, 1959 . “Proclaim Week for Premiere,” Journal and Courier , April 16, 1959; Resolution of the Greater Lafayette Chamber of Commerce, O’Casey Papers, IE/NLI/MS/37,846/3. “About the Play,” Program for the Lafayette Little Theatre Association Production of The Drums of Father Ned , O’Casey Papers, IE/NLI/MS/38,161/4. Helene Nicholson, Nadine Holdsworth, and Jane Milling, The Ecologies of Amateur Theatre (Palgrave Macmillan, 2018), 12. Sean O’Casey, The Letters of Sean O’Casey , ed. David Krause, vol. 4, 1959–1964 (Catholic University of America Press, 1992), 14, 20. Richard Jaeger, phone interview with the author, recorded with permission, April 16, 2016. My deepest thanks to Richard “Dick” Jaeger and Nicholas Bielenberg for sharing their thoughts and memories of the production. On the ways past roles “haunt” actors’ present performances, see Marvin Carlson, The Haunted Stage: The Theatre as Memory Machine (University of Michigan Press, 2001), 1–15, 52–95. Jaeger interview. UPI, “Premiere Of Irish Playwright’s Drama Slated For Lafayette,” Anderson Daily Bulletin , April 22, 1959. Nicholas Bielenberg, phone interview with the author, recorded with permission, July 3, 2020. O’Casey, Father Ned , 7–12. Hogan to O’Casey, April 30, 1959, O’Casey Papers, IE/NLI/MS/37,846/3. O’Casey, Letters , 3: 464. O’Casey quotes a play from Shaw to explain his views of Tone and communism. See George Bernard Shaw, John Bull’s Other Island (Penguin, 1984), 163. See also, Moran, 36. O’Casey saw melodramas of 1798 as a young man. See Stephen Watt, Joyce, O’Casey, and the Irish Popular Theatre (Syracuse University Press, 1991), 31, 51, 59, 143–87. O’Casey, Father Ned , 36. Ibid., 40. Ibid., 32. Ceplair, 238 n. 24; Heale, 29. Dale R. Sorenson, “The Anticommunist Consensus in Indiana” (PhD diss., Indiana University, 1980), 94, 127, 194–7. “Loyalty at Purdue Covered by Oath,” Journal and Courier , June 4, 1949; “Loyalty Oaths and Defense,” Journal and Courier , December 2, 1959; Mary Schlott, “Loan Loyalty Oath OK with Purdue,” Journal and Courier , November 19, 1959; George E. Sokolsky, “Loyalty Oaths and Such,” Journal and Courier , February 22, 1960. “Council Will Act On City Communism Ban,” Journal and Courier , September 29, 1950; “City Acts to Prohibit Communist Activities,” Journal and Courier , August 5, 1950. Hogan, Experiments , 85–86, 98, 139. “World Premiere.” Jessica Jeanne Orr Urley, phone interview with the author, recorded with permission, March 22, 2020. My thanks to Jessica for helping me gain a better sense of her grandmother as a human and artist. Mary Kemmer, “Seven Plays, Two Sons A Degree in Six Years,” Journal and Courier , August 29, 1959. Urley interview. Jeanne Orr to O’Casey, June 8, 1959, O’Casey Papers, IE/NLI/MS/37,846/3. Hogan, Experiments , 135–42. Hogan to O’Casey, April 30, 1959, O’Casey Papers, IE/NLI/MS/37,846/3. O’Casey, Father Ned , 92. Moran, 127. Qtd. in “Council Will Act.” Fulton Lewis Jr., “The Answer to Communism,” Journal and Courier , August 28, 1958. O’Casey, Father Ned , 95–96. Bielenberg interview. Hogan to O’Casey, April 30, 1959, O’Casey Papers, IE/NLI/MS/37,846/3. Hogan does say, though, that Geraldine Gray, the Irish immigrant who played Nora, “gave us a bit of trouble about the crucifix in Act I, and a couple of actors took the play to a priest who sai[d] nothing wrong in it.” Clearly, there was some trepidation in the cast as well. K. A. Cuordileone, Manhood and American Political Culture in the Cold War (Routledge, 2005), xxi–ii, 9–17, 124–25; Miriam G. Ruemann, American Sexual Character: Sex, Gender, and National Identity in the Kinsey Reports (University of California Press, 2005), 9, 55, 59, 68, 76–85. Qtd. in Wardell B. Pomeroy, Dr. Kinsey and the Institute for Sex Research (Harper and Row, 1972), 366. Cuordileone, Manhood , 78, 84. O’Casey, Father Ned , 97. Ibid., 58–61. Moran, 142; Hogan, Experiments , 137. O’Casey, Father Ned , 98–99. Ibid., 99. Ibid., 101. Ibid., 104–05. Hogan to O’Casey, April 30, 1959, O’Casey Papers, IE/NLI/MS/37,846/3; Hogan, Experiments , 143. Henry Hewes, “Broadway Postscript: The Green Crow Flies Again,” Saturday Review , May 9, 1959. Bibliography Alcoa. “Lafayette Families Live Better Because of Alcoa.” Advertisement. Journal and Courier , July 23, 1959. Bielenberg, Nicholas. Phone interview with the author, recorded with permission, July 3, 2020. Bradley, John. “Changing the Rules: Why the Failures of the 1950s Forced a Transition in Economic Policy-making.” In The Lost Decade: Ireland in the 1950s , edited by Dermot Keogh, Finbarr O’Shea, and Carmel Quinlan. Mercier, 2004. Brooks, Bill. “Around Here.” Journal and Courier , April 18, 1959. 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Journal and Courier , April 8 and 9, 1959. Landsberg, Alison. Prosthetic Memory: The Transformation of American Remembrance in the Age of Mass Culture . Columbia University Press, 2004. Lewis Jr., Fulton. “The Answer to Communism.” Journal and Courier , August 28, 1958. Lonergan, Patrick. Theatre and Globalization: Irish Drama in the Celtic Tiger Era . Palgrave Macmillan, 2009. May, Elaine Tyler. Homeward Bound: American Families in the Cold War Era . Basic Books, 2008. McAvoy, Sandra. “Before Cadden: Abortion in Mid-Twentieth-Century Ireland.” In The Lost Decade: Ireland in the 1950s , edited by Dermot Keogh, Finbarr O’Shea, and Carmel Quinlan. Mercier, 2004. Moran, James. The Theatre of Seán O’Casey . Bloomsbury: 2013. Morash, Christopher. A History of Irish Theatre, 1601–2000 . Cambridge University Press, 2002. Murray, Christopher. “O’Casey’s The Drums of Father Ned in Context.” In A Century of Irish Drama: Widening the Stage , edited by Stephen Watt, Eileen Morgan, and Shakir Mustafa. Indiana University Press, 2000. ---. Seán O’Casey: Writer at Work: A Biography . McGill-Queen’s University Press, 2004. Nadel, Alan. Containment Culture: American Narratives, Postmodernism, and the Atomic Age . Duke University Press, 1995. Nicholson, Helene, Nadine Holdsworth, and Jane Milling. The Ecologies of Amateur Theatre . Palgrave Macmillan, 2018. O’Brien, Paul. Seán O’Casey: Political Activist and Writer . Cork University Press, 2023. O’Casey, Eileen. Eileen O’Casey Papers. National Library of Ireland, Dublin. O’Casey, Seán/Sean. The Drums of Father Ned . St. Martin’s, 1960. ---. The Letters of Sean O’Casey . Edited by David Krause. Vol. 3: 1955–1958. Catholic University Press, 1989. ---. The Letters of Sean O’Casey . Edited by David Krause. Vol. 4: 1959–1964. Catholic University of America Press, 1992. ---. Seán O’Casey Papers. National Library of Ireland, Dublin. O’Leary, Eleanor. Youth and Popular Culture in 1950s Ireland. Bloomsbury, 2018. Pomeroy, Wardell B. Dr. Kinsey and the Institute for Sex Research . Harper and Row, 1972. Ruemann, Miriam G. American Sexual Character: Sex, Gender, and National Identity in the Kinsey Reports . University of California Press, 2005. Schlott, Mary. “Loan Loyalty Oath OK with Purdue.” Journal and Courier , November 19, 1959. Shaw, George Bernard. John Bull’s Other Island . Penguin, 1984. Sokolsky, George E. “Loyalty Oaths and Such.” Journal and Courier , February 22, 1960. Sorenson, Dale R. “The Anticommunist Consensus in Indiana.” PhD diss., Indiana University, 1980. Troubridge, St. Vincent. Report on The Drums of Father Ned , September 26, 1960. British Library, London, Lord Chamberlain’s Plays Correspondence, 1960/1074/1. UPI. “Premiere Of Irish Playwright’s Drama Slated For Lafayette.” Anderson Daily Bulletin , April 22, 1959. Urley, Jessica Jeanne Orr. Phone interview with the author, recorded with permission, March 22, 2020. Watt, Stephen. Joyce, O’Casey, and the Irish Popular Theatre. Syracuse University Press, 1991. Zuelow, Eric G. E. Making Ireland Irish: Tourism and National Identity since the Irish Civil War. Syracuse University Press, 2009. Footnotes About The Author(s) NIC BARILAR is Assistant Professor of Theatre Studies at the University of Wisconsin-La Crosse. Nic earned his PhD in Theatre and Performance Studies from the University of Pittsburgh in 2021. Nic’s research has appeared in the edited collections Beckett Beyond the Normal (Edinburgh University Press, 2020; pb 2022), The Routledge Companion to Absurdist Literature (Routledge, 2024), and The Palgrave Handbook of Theatre Censorship (Palgrave Macmillan, 2025). Nic is also an actor, proud member of Actors’ Equity Association, and director. Among his creative credits, he produced and directed the North American premiere of Irish playwright Máiréad Ní Ghráda’s classic 1965 drama On Trial ( An Triail , 1964). 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 Censorship/Public Censure and Performance Today: Special Issue Introduction Remembering Censorship in the World Premiere of Seán O’Casey’s The Drums of Father Ned: Lafayette, Indiana, 1959 The Stage as Networked Battleground: Dissent and Censorship in Contemporary Canadian Theatre and Performance Censor/Censure: A Roundtable Which of These Are Censorship? The Divide Between Prior Restraint and Soft Censorship How Can an Artist Respond to Censorship? The Dilemma That Faces Contemporary Creatives in the UK The LGBTQ+ Artists Archive Project: A Roundtable Conversation Life is Drag: Documenting Spectacle as Resistance An Interview with Rachel Rampleman Middle Eastern American Theatre: Communities, Cultures, and Artists. Michael Malek Najjar. Critical Companions Series. London: Methuen Drama, 2021; Pp. xvi + 237. Lessons from Our Students: Meditations on Performance Pedagogy. Stacey Cabaj and Andrea Odinov. New York: Routledge, 2024; Pp. 126 Choreographing Dirt: Movement, Performance, and Ecology in the Anthropocene. Angenette Spalink. Studies in Theatre, Ecology, and Performance Series, no. 3. New York: Routledge, 2024; Pp. 116. Fauci and Kramer Our Town Frankenstein Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

David Levine invites Matthew Gasda, author of "Dimes Square" and director of the Brooklyn Center for Theater Research, to discuss what's under the radar of Under the Radar. PRELUDE Festival 2023 ARTIST TALK The Other Downtown: David Levine, Matthew Gasda David Levine, Matthew Gasda Discussion English 1 hour 5:30PM EST Thursday, October 12, 2023 Elebash Recital Hall, The Graduate Center, 5th Avenue, New York, NY, USA Free Entry, Open To All David Levine invites Matthew Gasda, author of "Dimes Square" and director of the Brooklyn Center for Theater Research, to discuss what's under the radar of Under the Radar. David Levine is an OBIE and Guggenheim-award winning theater director and visual artist. His work has been covered by Frieze, Artforum, The New York Times , and his writing has appeared in n+1, Theater , and Parkett . He is Professor of the Practice of Performance, Theater and Media at Harvard University, and the author, with Shonni Enelow, of A Discourse on Method , published by 53rd State Press. His holographic film, Dissolution , will debut at the Museum of the Moving Image in late October. He is also the author of Re-Public , a 2005 manifesto for the artistic, fiscal, and operational overhaul of the Public Theater, commissioned by the journal Theater . Content / Trigger Description: www.davidlevine.art Watch Recording Explore more performances, talks and discussions at PRELUDE 2023 See What's on

By Daniel Gerould, Marvin Carlson | A collection of dramas from French theatre director and playwright René-Charles Guilbert de Pixerécourt. < 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 Pixérécourt: Four Melodramas Daniel Gerould, Marvin Carlson Download PDF Translated and Edited by Daniel Gerould and Marvin Carlson This volume contains four of Pixérécourt's most important melodramas: The Ruins of Babylon, or Jafar and Zaida; The Dog of Montargis, or The Forest of Bondy; Christopher Columbus, or the Discovery of the New World; and Alice, or The Scottish Gravediggers. Also included is Charles Nodier 's introduction to the 1843 Collected Edition of Pixérécourt's plays and two theoretical essays by the playwright, "Melodrama," and "Final Reflections on Melodrama." “Pixérécourt furnished the Theatre of Marvels with its most stunning effects, and brought the classic situations of fairground comedy up-to-date. He determined the structure of a popular theatre which was to last through the 19th century… Pixérécourt determined that scenery, music, dance, lighting and the very movements of his actors should no longer be left to chance but made integral parts of his plays.” -Hannah Winter, The Theatre of Marvels Explore Other Books To play, press and hold the enter key. To stop, release the enter key. See All Books

Jeanne Klein 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 Reclaiming Four Child Actors through Seven Plays in US Theatre, 1794-1800 Jeanne Klein By Published on December 12, 2017 Download Article as PDF I’ve done my duty, and I’ve done no more. Tom Thumb [1] Despite the burgeoning of childhood studies since the early 1990s, few theatre historians have investigated the considerable achievements of child actors in early US theatre. As Shauna Vey argues, child actors should be re-conceptualized as wholly competent professionals capable of exercising their agency and rights. [2] Back in 1806, fifteen-year-old John Howard Payne asserted their dramatic competencies by publishing “an accurate list” of admired British and Irish “infant prodigies” in his own magazine. [3] Little did he know that well over thirty child performers had already graced US public stages since 1752 when Lewis Hallam involved his three children and one niece in what became the monopolistic Old American Company (OAC). In this essay, I reclaim four child actors who performed extensively from ages six to twelve from 1794 to 1798 when new permanent theatres were built in several major cities. [4] Miss Mary Harding and Miss M. Solomon (I’ll call her Margaret) originated or popularized substantive child characters, and Master Samuel Stockwell and Miss Harriet Sully also reenacted these classic roles. As US-born or newly naturalized citizens, these four actors were especially cherished in a nascent nation founded on moral virtues, democratic rights, and civic responsibilities. To illuminate their debuts, early careers, theatrical competencies, and subsequent lives, I offer four different case studies that exemplify how these and other child actors entered and left the profession. Throughout, I document which child actors earned substantial roles at major companies in New York, Philadelphia, Baltimore, Boston, Charleston, Norfolk, and Richmond and later discuss how actor-managers adopted age-appropriate casting as a traditional acting convention before the nineteenth century. Most importantly, given that primary and secondary theatre history sources are remarkably silent on the achievements of child actors, I argue that these four actors in particular and several more introduced here should be recognized and valued for establishing acting, singing, and dancing as viable and respected child professions before the nineteenth century, similar to the extraordinary Billy Elliots of today. Given the lack of child-written records and scant accounts of their acting competencies, I examine the inherent challenges involved in their performances of pivotal child characters in seven British plays that premiered in the US during the auspicious 1794-96 seasons as follows: The Boy and Girl in The Children in the Wood ; the Page in The Purse ; Edward in Every One Has His Fault ; the title role in Tom Thumb ; Juliana and Narcisso in The Prisoner ; the titled Boy in The Adopted Child ; and, Little Pickle in The Spoiled Child . Significantly, these seven plays premiered most often in Philadelphia, the temporary US capital until 1800, suggesting that two actor-managers introduced these works to spotlight child characters as palpable representations of young citizens. Moreover, frequent productions of these particular plays further indicated the extensive popularity of child embodiments on stages along the eastern seaboard. As Jeffrey Richards proffers, the nine characters in these British dramas serve as a “fluid set of changeable signs whereby something British becomes American without being, exactly, either one.” [5] Their transnational and socio-economic identities signify transitional shifts toward middle and lower class children caught in familial conflicts within domestic contexts and away from such royal historical figures as the Duke of York in Richard III , Fleance in Macbeth , Prince Edward in The Battle of Hexham , and Gustava in Gustavas Vasa . As Romantic portrayals of late eighteenth-century childhood, the authentic naiveté of these nine varied characters serve to defy stereotypical tropes of childhood innocence through playwrights’ crafted mixtures of pathos and humor. The fact that child actors most often embodied these nine characters, initially in the US capital, implicates them as potential socio-political players on US stages. Given that each text required small-bodied actors to effectuate its Romantic sentiments, these embodiments of divergent childhoods may have assuaged political divisiveness between wealthy Federalists who funded and populated new permanent playhouses and “middling” Republicans who demanded more democratic repertoires. [6] As a result, recurrent performances of these noteworthy plays provided appreciable opportunities for child actors to showcase their acting, singing, and dancing talents as well as any adult stock actor. An examination of the following four actors explains how they attracted and sustained the attentions of actor-managers and critical spectators, thereby fulfilling their professional duties as disciplined actors under the mindful tutelage of their parents and guardians. [7] Four Child Actors Margaret Solomon debuted as a singer at age four in Newport in February 1792, then Boston in October, and resurfaced in Baltimore in June 1793 with her strolling parents, Mr. and Mrs. [Nathan?] Solomon. [8] When the Maryland Journal announced that her mother would present “three interesting Reasons for her Claims on Public Patronage,” perhaps one reason included support of her aspiring daughter. [9] Although the family’s whereabouts remain unknown after November 1793, they reappeared in Newport to perform with Harper’s OAC contingent in May 1794. In October, the family united with Hodgkinson’s OAC forces at Philadelphia’s Southwark Theatre where Margaret first appeared as an Apparition with Mary Harding as Fleance in Macbeth . One month later, these two girls originated the title roles in The Children in the Wood fifteen times through January 1795. [10] In New York, one critic emphasized that “too much praise cannot be bestowed on Miss Harding [the Boy] and Miss Solomon [the Girl], who, in speaking, in singing, and in action surpassed all we could have conceived of children their age.” [11] Another reviewer in Philadelphia elaborated on Margaret’s performance for personating “the little girl with singular propriety and grace. Her manner is easy and natural; her voice strong and articulate, and in her singing remarkably clear.” [12] Over the next three years, each actress would add over twenty roles to her repertoire, including various balletic pantomimes that required agile dancing abilities. Although Harding’s exact birth year, parentage, and citizenship remain a mystery, Dunlap described her as “Mr. Hodgkinson’s ward, a pretty, innocent, black-eyed girl, looking as if she might be destined to a life of purity and happiness.” [13] As a highly regarded actor-manager, John Hodgkinson determined her OAC casting and her $10 a week salary through 1802, as well as critical attention regarding her progress. [14] For instance, when pantomiming little Horatio in Madame Gardie’s Sophia of Brabant , a reviewer noticed that “Her action and expression of countenance were wonderful for one of her years” as a stage novice, and her “great improvement” as Little Pickle further justified his formative expectations. [15] When the Solomon family defected to Thomas Wignell’s Chestnut company in March 1795, Margaret extended her repertoire considerably through June 1796 in both Philadelphia and Baltimore. In June, her younger sister, Miss C. Solomon, made “her first appearance on any stage” as the Boy opposite her sister’s Girl in The Children in the Wood . [16] The family then joined Boston’s Federal Street Theatre where Margaret performed regularly from September 1796 through April 1799. [17] Meanwhile, for the April 1795 performance of The Children in the Wood , the New York Magazine introduced Samuel Stockwell as: A new candidate for public favour, in the person of a boy about six years old, who has taken the part of the little girl , since the departure of Miss Solomons [sic]. This child may really be considered as a phenomenon. He went through the part, though he had never before been on the stage, with surprising ease and propriety. The song of the ‘Waxen Doll,’ was sung with greater strength of voice, and with equal accuracy, as it had been by Miss Solomons; and we doubt not, that after being a little more accustomed to the stage, he will fully compensate us for her loss. [18] “Little Sam,” as he was called in a 1798 prelude that opened the Park Theatre, may have been the son of Constable Samuel Stockwell, initially hired to keep order at the John Street Theatre. [19] Over this small boy’s extensive career with the OAC, he played at least a dozen recorded roles through 1798 and earned a weekly salary of $4, the lowest salary among stock actors. [20] In 1792, Harriet Sully, the youngest of Matthew Sully’s nine children, made her stage debut at age three as her sister’s “tiny foot page” in Robin Hood with West and Bignall’s company in Richmond. [21] At “only five years of age,” she sang an operatic song and probably pantomimed with her siblings in Charleston. [22] After her mother’s death, she traveled with her sister, Charlotte, and her husband, Mr. Chambers, to perform with the OAC and Chestnut companies, as well as Rickett’s Circus. [23] In Boston, she played the Girl to Harding’s Boy in The Children in the Wood where she “appeared miraculously gifted. The sweet melody of her voice, and the justness and vivacity of her acting, were equally objects of wonder and applause.” [24] Although southern cast lists remain incomplete, she performed at least ten known roles through 1798. [25] Seven British Plays The remarkable acting careers of these four children were made possible by the US premieres of seven British plays selected (and usually altered) by actor-managers and orchestral maestros. The Children in the Wood by Thomas Morton, with music by Samuel Arnold and additional songs by Benjamin Carr, initiated the first major vehicle that mandated two short-stature bodies for adults to carry and hug with kisses by kneeling down to their level. [26] Seeing these affectionate moments and watching the older Boy support his tired sister during a thunderstorm in the woods surely affected family audiences. This hour-long afterpiece never failed to delight and, despite having been “hacked out of its novelty” by 1809, its child actors reminded one critic “of those times when the talents of their parents were in a similar way exerted for the public gratification.” [27] From its premiere in 1794 through 1810 alone, this classic play was performed over 130 times in ten cities until the Civil War. [28] Perhaps the fact that Morton was orphaned at age four attracted him not only to adapt but to revise this otherwise tragic story of a popular 1595 Norfolk ballad as a two-act comic opera for the stage. Rather than orphan two children, Morton keeps the parents alive (away in India) and joyfully reunites the family through the fortuitous heroism of Walter, a poor carpenter who kills the children’s would-be murderer, rescues the returning parents from ruffians, and critically wounds the evil, aristocratic, guardian uncle in the bargain. In addition to delivering dialogue within six scenes, this musical also required the Boy to sing one duet with Josephine, Walter’s fiancé, and the “very puny little” Girl to sing three solos (22). Throughout the play’s tension-filled progression, the children’s honest naiveté undercuts the sentimentality of their otherwise tragic oppressions through constant juxtapositions of serious and comic situations. [29] For example, when Walter drops his sword while fighting Oliver, the henchman, the Girl instinctively retrieves it for him. After an offstage pursuit, Walter reenters: Walter: I never knew I had so much pluck in me. Damme, how I laid his timbers. Come forth, my little tremblers, I am your champion. Girl: Have you kill’d Oliver? Walter: Dead as a door-nail. Boy: Go kill him again. Girl: Such a rogue as he cannot be too dead. (29) Likewise, in the final scene when Walter joyfully rediscovers these “poor innocents” (29) reunited with their parents, the Girl simply says, “I’m very hungry” (53). To conclude the children’s emblematic journey, the adult chorus sings, “Have we sav’d this Girl and Boy? . . . Are we out of the wood, sirs?” (56-57). These rhetorical lyrics appear to question whether Federalists and Republicans were able to save the nation’s children, especially during yellow fever epidemics that struck port cities in the 1790s. While dramatizing the triumph of innocence over villainy, seeing two children survive the treacheries of a sinister aristocrat likely affirmed the moral duty of both political parties to ensure children’s welfare at all costs. Moreover, the unlikely heroism of two children and a lowly carpenter may have fortified Republican’s defense of common laborers who were literally and figuratively building the nation’s prosperity. While The Children presented an ordinary carpenter, The Purse by James C. Cross with William Reeve’s music, introduced Will Steady, the Benevolent Tar of the subtitle, who spoke in sailors’ own lingo, thereby assuring its widespread popularity across the eastern seaboard. [30] This one-act afterpiece required the acting and singing services of our four actors as an eight-year-old Page. Considered the first nautical drama, productions also included Gothic scenic elements, having been based on “an incident said to have happened to a page in the service of the late King of Prussia.” [31] From its US premiere in January 1795 through 1815, over 160 performances were staged in major cities and towns. [32] After an eight-year voyage at sea and their escape from an Algerian slaver, Will Steady returns home with Edmund, the Baron’s son who has been presumed dead. Once inside the castle, Will sees a boy sleeping, reads an affecting letter from his distressed mother, and decides to leave one purse of his money in the boy’s pocket to alleviate their poverty. Upon reuniting with his faithful wife, Sally, he learns that she has been cruelly separated from their son who dutifully serves as the Baron’s page at the castle. Meanwhile, the Baron’s wicked steward, Theodore, seeking to hide his embezzlements, accuses the Page of stealing the purse found in his pocket. Pleading for his innocence, the Page “sobs bitterly [and] bursts into a flood of tears” (26). Just before the infuriated Baron banishes him, Will arrives in the nick of time to reveal the truth with Sally and Edmund on his heels. When Sally runs to embrace the Page, Will instantly realizes the boy is his own son and “catches him in his arms” (28). Yet rather than exile the actual thief, the benevolent Page, “a true chip of [his father’s] old block,” urges the Baron to reconsider: “Though Theodore has been bad, my Lord, if you’d forgive him perhaps he’d mend, and love and thank you for it” (29). The Baron agrees, happily reunited with his own son who leads the final chorus with Will and Sally proclaiming “Our dangers [are] o’er” (31-32). Indeed, as spectators well knew, had Will and Edmund not first escaped the actual US dangers of Algerian enslavements by Barbary pirates during this period, they would not have reunited with their families. Beyond this political premise, seeing a child-servant argue for clemency and overcome the dangers of an aristocrat’s misplaced blame may also have encouraged political partisans to practice benevolence toward their fellow citizens. The fact that a common sailor willingly shares his purse with less fortunate others could also have counseled elite spectators to share their privileged wealth more freely with hard-working indentured servants and sea-faring laborers. A New York reviewer praised “this little piece” for its “well-executed” songs, especially those sung by Hodgkinson’s Steady and Harding’s Page that “were encored loudly .” [33] In Boston, one critic found Harding’s Page “delicate and affecting,” believing she “promises future excellence,” while others argued over Hodgkinson’s alterations of his renamed American Tar . [34] In 1796, while Margaret Solomon edified Bostonians in October, Harriet Sully and Fanny L’Estrange competed within two December days across a Philadelphian street. [35] Misses Hogg, Arnold, and Gillespie also delighted audiences, respectively in Norfolk, Charleston, and Philadelphia, and Samuel Stockwell opened the new Park Theatre with his New York rendition in 1798. [36] Every One Has His Fault by Mrs. Elizabeth Inchbald spoke more directly to aristocratic Federalists and Revolutionary War veterans by situating Britain’s and America’s failure to care for the worthy poor as a domestic matter in order to remedy economic inequalities. [37] Against a comic backdrop, this long-running, five-act tragi-comedy provided another cross-dressed opportunity for Harding, Solomon, and Sully to enamor audiences as Edward, a nine- to ten-year-old boy. [38] Its ensemble of domestic characters appealed to US spectators for its “faithful picture of the varied scenery of life” and its “judiciously alternate scenes of pathos and merriment.” [39] True to its title, each character displays his and her personal and social faults within contested marriages. Inchbald’s back story of a wise child, not without his own faults, presses the need for benevolent compassion among unforgiving aristocrats. Lord Norland has disinherited his daughter, Lady Eleanor, for marrying an impoverished Captain Irwin and vows never to pardon her. Nevertheless, eight years ago, he adopted a “half-starved boy,” his own grandchild, who was “forced” upon him by the child’s nurse (39). Before she died, she told Edward he was Norland’s grandchild, but Norland forbids him to speak of his parents. When Mr. Harmony remarks how much the boy is like his mother, Edward vaguely remembers her “kissing me, when she and my father went on board of a ship; and so hard she pressed me–I think I feel it now” (60). After their nine-year banishment in America, Edward’s parents return to London only to find that Captain Irwin’s gentrified friends refuse to lend him money to support his wife and other (offstage) children. Desperate to maintain his social status, Captain Irwin robs his father-in-law at gun point. Upon his capture, Edward reports to Norland that the deranged man’s “poor wife” begs him for mercy; but Norland rejects Edward’s “false conclusion” of equating the virtues of mercy and justice (61-62). To help the man’s wife, Edward exposes his fault by giving Lady Eleanor the retrieved pocketbook of bank-notes he has taken from Norland’s table and divulges his secret as Norland’s grandchild. Upon discovering her own lost child, Lady Eleanor begs her father’s forgiveness; but Norland, still cold-hearted, forces Edward to choose between them. After a moment’s hesitation, Edward takes his grandfather’s hand: “Farewell, my lord, –it almost breaks my heart to part from you; but if I have a choice, I must go with my mother” (76). Only after Harmony has reconciled others’ marital faults does Norland finally forgive his daughter, son-in-law, and grandson with joyful embraces. Having spread polite but contradictory falsehoods regarding each person’s opinions of others, Harmony has succeeded in restoring domestic peace, and “notwithstanding our numerous faults,” he sincerely wishes “that the world may speak well of us all–behind our backs” (88). Overall, this play reminded spectators that everyone has personal faults, regardless of age, class, and politics. Beyond this broad moral, hearing a virtuous child urge a callous aristocrat to practice merciful justice offered politicians a poignant model of striking compassion. Seeing this child give the aristocrat’s money to a distraught woman may have also struck spectators who knew of Revolutionary War officers’ inadequate pensions. By choosing his mother over a grandparent, this child’s decision also verified the strong maternal bonds of Republican motherhood. In New York, after “a young gentleman” attempted Edward in April 1794, Harding’s rendering was deemed “truly charming” in January 1795. [40] Subsequently, Misses Powell, Sully, Solomon, L’Estrange, and Gowen portrayed him, as did Masters Warrell and Shaw through 1798. [41] Upon seeing this “very excellent Comedy” in Baltimore, William Osborn Payne wrote that “Little Miss Hardinge [sic] as Edward played elegantly & astonishingly for so small a Child.” [42] The next child vehicle came from Henry Fielding who dramatized the Arthurian History of Tom Thumb as The Tragedy of Tragedies (1731), a literary satire on heroic dramas. [43] Long after eleven-year-old Adam Hallam introduced this folkloric dwarf to the colonial stage in 1753, Solomon, Stockwell, and Harding each starred in Fielding’s farce and/or Kane O’Hara’s more condensed burletta (1780) from April 1795 through February 1798. [44] As Phyllis Dircks explains, the burletta’s success resulted from O’Hara’s “outrageous exaggeration, the clever use of literary and musical allusion, and unexpected comic bathos.” [45] By 1815, over seventy performances of Tom Thumb the Great had been staged across the north and south. [46] Unlike chapbook versions of this nursery tale, Fielding’s and O’Hara’s plot foregrounds love triangles sparked by tiny Tom’s impending marriage to a full-size princess, aptly named Huncamunca. Having captured Glumdalca, Queen of the Giants, King Arthur welcomes Tom back to court and grants his desire to marry Huncamunca as a reward. Yet Queen Dollalolla loves Tom secretly and conspires with Lord Grizzle to prevent the unimaginable match. This rebellious suitor, already enraged that “Arthur wrongs me [and] cheats me of my Huncamunca!”, readily agrees to stop Tom at all costs (O’Hara, 9). When Tom learns that Huncamunca is promised to Grizzle, he vows to kill him; for “I tell thee, Princess, had I been thy help-mate, We soon had peopled this whole realm with Thumbs”; to which Huncamunca replies, “O fie! I shudder at the gross idea!” (O’Hara, 14; cf. Fielding, 66). Bathetic comedy ensues when, during a climactic battle, Tom kills Grizzle (who has just killed Glumdalca) and declares, “Rebellion’s dead, and now–I’ll go to breakfast” (O’Hara, 19; Fielding, 90). However, as the Ghost of Gaffer Thumb has foretold, Noodle announces that a huge red Cow has devoured the great Tom Thumb; whereupon each thwarted lover kills another for revenge in quick succession, leaving the stage in a ridiculous heap of dead bodies. [47] O’Hara’s burletta adds a happy ending, inspired by The Opera of Operas (1733) by Eliza Haywood and William Hachett, in which Merlin conjures Tom out of the Cow’s mouth and raises the dead. [48] In a final gleeful “vaudeville,” Tom sings another sexually provocative verse: Come my Hunky–come my Pet, Love’s in haste, don’t stay him; Deep we are in Hymen’s debt. And ‘tis high time we pay him. (21) While the sexualized characterization of this lilliputian man-child counters the presumed sexual innocence of child actors, audiences readily accepted the common convention of casting children as Cupids. [49] Rather than remark upon Tom’s sexual innuendos, a Philadelphian critic observed how “Miss Solomon as Tom Thumb excited astonishment at her memory and the ease with which she went through the part,” while Elihu Hubbard Smith found Stockwell’s portrayal “admirable.” [50] Despite Tom’s voracious sexual appetite, girls represented him in breeches opposite older women playing Huncamunca. For instance, Margaret was paired with Mrs. Oldmixon, Miss Willems, and her mother; while Mary and Samuel flirted with Miss Arabella Brett (Mrs. Hodgkinson’s youngest sister), whom Dunlap characterized as “a child in years, but a woman in appearance.” [51] To heighten and widen physical proportions further against a child’s diminutive size, grotesque men often embodied the giant Glumdalca. As one Baltimore reviewer observed, “the large masculine form of [William] Rowson, in female habiliments, his full manly voice, whining out love for the dwarfish conqueror” also provoked considerable laughter. [52] Thus, Tom Thumb’s very character necessitated casting child actors to effectuate the ludicrous humor of this afterpiece to its greatest advantage. From his first entrance when Arthur lifts up this “tiny hero [and] pigmy giant queller” and then “sets him down” (O’Hara, 7) to his preposterous exit from an artificially constructed “Cow’s Mouth” (O’Hara, 20), Tom’s fictional presence as an actual child layered the play’s metaphorical meanings. As a socio-political capstone, O’Hara’s final chorus urged quarrelsome couples to: Let Discord cease, Let all in peace Go home and kiss their spouses. (22) In these ways, stagings of little Tommy Thumb affirmed his place in children’s nurseries as the narrative author of numerous other tales well into the nineteenth century. Watching a small child perform Tom Thumb’s heroic feats may have suggested that, no matter one’s size, each citizen held a moral duty to help solve the nation’s gigantic problems, particularly as refugees fled revolutionary rebellions occurring in France, Saint-Domingue (Haiti), and Ireland. O’Hara’s closing lyrics may have urged both political parties to cease their discordant debates over trade relationships with Britain and Caribbean colonies. If revenge-seeking spouses symbolized wars between Britain and France, then better to maintain US neutrality to ensure domestic peace at home. Having acquired Margaret Solomon, an invaluable child actor, the Chestnut company premiered John Rose’s The Prisoner; or, Female Heroism with Thomas Attwood’s music in May 1795. [53] To counter-balance its sentimental love triangles, this three-act musical romance featured the plucky heroism of the jailor’s children, Juliana and her younger brother, Narcisso, of unspecified ages. Wignell initially paired Margaret with “a young gentleman,” whereby her “astonishing powers never shone more conspicuously than as Juliana .” [54] The latter amateur was later exchanged for Miss Cassandra Gilaspie (or Gillespie), a petite, “little airy” dancer who had already played the Boy to Margaret’s Girl in The Children . [55] One year later, Mary teamed with Samuel in New York, and Miss Hardinge played with Harry Warrell in Philadelphia in 1798. [56] Although performed less than twenty times, primarily in northern cities, this afterpiece allowed child actors to showcase their physical prowess and strengthen their singing skills in three songs. [57] Within an unspecified military context (possibly some Spanish colony), Bernardo has imprisoned Don Marcos for two years for attempting to free “mutinous slaves” (1). Bernardo’s sister, Theresa, begs the jailor’s children to free her beloved Marcos from prison before her brother seeks his death for denying his marriage to Clara, Marcos’s sister. While their besotted French-speaking father, Lewis, preoccupies himself with more wine in a room adjoining the dungeon, the children steal his keys and release Marcos during a physically energetic scene done in pantomime (19). Upon recapturing Marcos and his servant Roberto, Bernardo discovers his beloved Clara and her servant, Nina, disguised as soldiers, and both men agree to exchange their sisters in marriage. In the final jubilant chorus, the two sibling cupids sing the following lyrics: Good humour, peace and glee return, Let each enjoy the rising bliss; And brushing up his ruby lips, Prepare alike to sip and kiss. (27) Watching children free a self-purported abolitionist may have resonated with northern spectators, particularly in Philadelphia and Boston, where slavery had been abolished since the early 1780s, and in New York where free and enslaved African Americans fought for their freedoms with white citizens. The unbridled patriotism of children freeing a wronged prisoner to unite him with his beloved may have affirmed abolitionists’ desires to keep African American families intact. In addition to Juliana’s heroism, seeing two young women disguised as soldiers could also have reminded spectators of women’s heroic roles at various encampments. Like previous lost-and-found-child dramas involving a lowly carpenter, a common sailor, and an impoverished captain, The Adopted Child featured Michael, a selfless fisherman who adopted a shipwrecked boy as his wealthy father, Sir Edmund, lay dying eight years ago. For this two-act musical drama by Samuel Birch and Thomas Attwood, Harding originated the titled child in May 1796, followed by Misses L’Estrange, Arnold, Solomon, Westray, Gillespie, and Sully through 1800. [58] Fifteen years later, this popular afterpiece had enjoyed well over 100 performances. [59] Like The Children and The Purse , this drama establishes its premise inside a Gothic castle where Mr. Record, an old steward, and a “childish” maid prepare for the arrival of Edmund’s suspicious relation to claim this titled estate. When Sir Bertrand and his steward, Le Sage, arrive at Michael’s ferry, Michael rejects their bribed offer to educate his already literate son who learns “Nature’s independence” through a seaman’s honest labors (17). Knowing that the Boy’s “life is fought secretly,” he finally divulges his eight-year-long secret to his wife, Nell, of how he came to adopt the “little boy” by promising not to open his trunk until Edmund’s officially declared death (13). Once Record confirms the baron’s death, Michael unlocks the trunk and reads a paper revealing his adopted son’s lawful claim to the estate. Upon learning that the evil-doers have stolen the Boy, Michael searches the forest and hears his son singing inside a convent, where Clara, Edmund’s daughter, has been “secluded from the hated passion of Sir Bertrand” (9) with her maid and now protects the captured Boy. He then procures Le Sage’s letter from the Boy’s would-be smuggler, dons his coat, and shows the letter to Clara, proving Bertrand’s deceitful plan. Before leaving with Michael in his “diabolical” disguise, the fearless Boy asks, “Where are we going? If you mean to kill me, let me tell my beads [his father’s rosary] first–“; to which Michael answers, “Kill you!–O, No!” (34) as they head for the castle. Upon reading the paper that Michael has accidently dropped, Clara discovers the Boy to be her long-lost brother. Inside the castle’s chapel, she confronts Bertrand with her father’s will on behalf of her brother’s “injur’d innocence” (35) and embraces the Boy, while Michael justifies the trunk’s additional documents delivered by Nell. In the play’s final moments, Record “asserts the right of our new Baron against injury and oppression” (38). With a metaphorical nod to political partisans, Michael reminds Nell: “it is enough for us to reflect that we have done our duty, and bore up so steadily against wind and tide to port, that we shall always find anchorage sure, and shelter from the storm” (38). The final obligatory chorus reinforces his analogical meanings “As loud huzzas unite” with spectators’ applause (38). Losing parents in recurrent shipwrecks forced many surviving orphans to wander port cities until wealthy citizens founded orphanages. Yet as Republicans well knew, common laborers also housed and educated orphans as apprentices in their respective trades. The Boy’s astute dialogue and songs not only substantiated his literacy and religiosity but also forecast his future independence as a virtuous democratic citizen. Finally, The Spoiled Child , a wildly popular, two-act farce by Isaac Bickerstaff, presents the outrageous antics of Little Pickle who wreaks havoc while home from his school holiday. [60] Miss Pickle chastises her widowed brother for failing to severely punish his son. Even after killing her parrot and crippling his father’s mare, Little Pickle always has some virtuous reason to explain his vicious actions and win back Pickle’s heart. When Miss Pickle threatens to leave her fortune to Mr. Tagg, Pickle agrees to her scheme–Little Pickle must be exchanged for Tommy, because his former nurse, Margery, has supposedly “confessed” to switching them at birth (15). Yet after colluding with Margery, Little Pickle reappears back home disguised as Tommy, a returning sailor wearing a carrot-colored wig. He resumes his insults toward his “granne” aunt (22) and plots further revenge with his younger sister, Maria, who agrees to play-act his lover. Upon discovering the young couple, Pickle disclaims Tommy to stop their unthinkable courtship, locks Maria in her room, and then receives his son’s letter of hearty repentance. Meanwhile, Little Pickle overhears Tagg plot his elopement with Miss Pickle to obtain her casket of jewels and surreptitiously sews their clothes together, forcing a farcical rupture when Tagg exits quickly to escape Pickle’s entrance and Miss Pickle leaves to retrieve her jewels. As Pickle conceals himself, Little Pickle returns in the guise of Tagg wearing a long cloak. As he about to take the casket from Miss Pickle, Pickle stops them; whereupon Little Pickle throws off his disguises and again wins his father’s forgiveness for having prevented his aunt’s elopement. However, in a brief Epilogue, Little Pickle confides to amused spectators that “I shall be tempted again to transgress” (36). As Anne Varty aptly deduces, “[Little Pickle’s] behaviour, governed by greed for instant gratification of desires, is a perfect model for the justification of Evangelically inspired notions that children manifested original sin and that their defiant will had to be broken to secure their redemption and their divinely ordered subservience to their parents.” [61] These themes likely resonated among US evangelists who baptized their children during the Second Great Awakening. Even among secularists, Little Pickle’s farcical frolics confirmed the inherent difficulties involved in raising dutiful children as virtuous citizens. In sum, the nine child characters in these seven plays evidenced divergent portraits of childhood that incorporated oppressed innocents, benevolent exemplars, moral philosophers, sexual lilliputians, patriotic heroes, recuperated barons, and scheming tricksters with overlapping traits. As suggested above, these child roles may have impacted adult spectators, based on concurrent socio-political events that affected children’s livelihoods during the 1790s. Above all, these British transplants cultivated emerging ideals of US democracy and greater equity among socio-economic classes with requisite poetic justice. After weathering dark and stormy conflicts, each text ended with calls for unified peace, harmonious love, and merciful justice for those individuals whose human faults earned them forgiveness. Significantly, the true identities of six lost-and-found children were restored and reclaimed by their rightful families, while the other three children united lost-and-found couples with warm embraces and blissful kisses. In turn, these familial themes counseled biological parents and adoptive guardians to protect and nurture US youth against all socio-political odds. To effectuate these sentiments, child actors needed to memorize and articulate pages of dialogue, master eighteen songs in six musical afterpieces, and prove their physical agility with disciplined ease–all before hundreds of spectators in cavernous playhouses. Somewhat patronizing reviews of their performances reveal astonished observers who simply could not believe that children could accomplish such feats. Yet achieve these successes they did, largely because adult actors, former novices themselves, firmly believed in and nurtured their competent capabilities. Cross-Gender and Cross-Age Casting Conventions Tracking the casting conventions used in these plays further explains the circumstances in which child actors earned their opportunities in relation to women. In 1759, when Lewis and Adam Hallam outgrew boys’ roles, their seven-year-old cousin, Nancy Hallam, introduced England’s breeches convention by playing two Shakesperean boys. [62] Thus, as boys’ voices changed upon reaching puberty, boys deferred to girls whose higher voices, and presumably shorter bodies, made them more suitable for particular child parts. With the rare exceptions of Masters Stockwell and Gray who played the Girl with her waxen doll in The Children , boys seldom embodied female characters. [63] For instance, in respective productions of Gustavas Vasa in Baltimore and Boston, Susan Wall and Cordelia Powell portrayed Gustava, the hero’s sister; but in Norfolk, Master Gray was renamed “Austava.” [64] For male servants in O’Keefe’s comic operas, Masters most often performed the Irish messenger in The Poor Soldier , Benin (“a Black”) in The Highland Reel , and Goliah in The Young Quaker until 1796 when Margaret and Mary assumed the latter two roles before Samuel earned Goliah in 1797. [65] Although Master Walsh first embodied the Adopted Child in London, it does not appear that boys assumed his role until 1803, when Master Joseph Harris represented him, ironically under the adoptive care of Mr. and Mrs. Francis. [66] For other boy roles, casting was often determined by the Jordanian demands of Mrs. Thomas Marshall, thereby denying advantages to some children. After twenty-nine-year-old Dorothy Jordan created a sensation in Dublin by making Little Pickle her signature role in 1790, actor-managers treated such “romps” as a virtual line of business solely for more experienced actresses. Charles Durang described Mrs. Marshall as an attractive, very petite, five-foot-tall woman “having a round face, an arch and sprightly expression of features, with sparkling eyes . . . . She possessed a melodious powerful and extensive soprano voice, which she used with skill and musical precision.” [67] Therefore, for the US premiere of Every One Has His Fault in March 1794, she initially adopted Edward at the Chestnut. [68] After Master Warrell played Edward in June for unknown reasons, Durang remarked that “It became necessary to change the performer to Mrs. Francis. Mrs. Marshall subsequently made a great sensation” in this role, because “The beauties of her Edward . . . were dwelt upon . . . as the perfection of the art. The impressiveness of the affecting scene between Lady Eleanor Irvine [sic] and Edward . . . drew tears from the most enlightened audience.” [69] Despite such plaudits for this “peculiarly affecting” scene, “Roscius” chastised the actress for a “defect in her attitude” by not walking “sufficiently erect” in a more dignified manner, perhaps “imputed to her bashfulness in appearing in male habiliments.” [70] After eight-year-old Miss Menage originated the Page in London, Mrs. Marshall donned his apparel for the US premiere of The Purse in Philadelphia in January 1795, one month before Mary introduced him to New Yorkers. [71] In July, Margaret appropriated the part from Mrs. Marshall, having proven her mettle to Wignell. [72] In addition to five other girls and two boys, Harry Warrell also earned this androgynous role in Baltimore in 1798. [73] While child actors sustained these parts, the titled boy of The Spoiled Child literally spoiled casting opportunities for at least three girls. Once again, the indomitable Mrs. Marshall premiered Little Pickle in March 1794 and controlled her “unequaled performances” through 1812 as Mrs. Wilmot. [74] When Margaret finally wrested this prize in June 1796, Mrs. Rowson’s prologue exhorted audiences to “Forget for this night the charming Mrs. Marshall.” [75] Yet Solomon and Eliza Arnold faced another Jordanian competitor in Mrs. Williamson who ruled Little Pickle from her US debut in Boston at age twenty-four in January 1796 through her untimely death in October 1799 under her husband’s management. When the Williamsons left Boston in April 1797, Mrs. Marshall resumed Little Pickle in May, although Margaret held onto Edward and the Page. [76] As for nine-year-old Eliza, she had recently played Little Pickle in Portland under her mother’s tutelage. Here, an observer felt astonished by the powers of “her youth, her beauty, her innocence.” [77] Despite such raptures, manager John Sollee cast Mrs. Williamson as Little Pickle and relegated Eliza to Maria for his northern company. [78] Beginning in August 1797, a contentious “war” erupted at two New York theatres between Sollee at John Street and Wignell at Greenwich Street a few blocks away. [79] Based on Odell’s extant cast lists, it appears that Sollee used Eliza very little, other than for a walk-on in his production of The Battle of Bunker Hill . Previous performances by Wignell’s child actors suggest that Harry Warrell may have played Tom Thumb, and Fanny L’Estrange likely repeated the Adopted Child and the Page. [80] However, Sollee did not cast Eliza in these latter two roles until his retreat back to Charleston. At the end of this bitter New York season, Mrs. Marshall reclaimed Edward to benefit Philadelphia’s yellow fever sufferers, and Miss Hardinge [sic] made her US debut as a page in The Orphan and may have been paired with Harry or Master Warren in The Children . [81] Only when a group of rebellious actors left Sollee to play in Wilmington and a renegade Charleston company was Eliza able to reprise Little Pickle under Mr. Edgar’s management. [82] Unlike Margaret and Eliza, Mary evaded these competitions, given Hodgkinson’s stalwart casting in which she maintained Little Pickle over his wife from March 1795 through 1804. [83] Meanwhile, across southern circuits, Mrs. Ann [Bignall] West held Little Pickle until Mrs. Williamson arrived in Charleston in November 1797. [84] When Mr. and Mrs. Chambers returned from Ireland in July 1799, Alexandre Placide hired them for his Charleston season and cast Harriet as Edward and the Girl in The Children later that winter. [85] In December, after playing Little Pickle in Philadelphia, Mrs. Marshall abruptly left the Chestnut over a casting dispute and assumed the roles Mrs. Chambers had taken after Mrs. Williamson’s death. [86] The following year, Harriet watched Mrs. Marshall play the Adopted Child and Little Pickle in January and February, until Placide cast her in these roles in March, perhaps with Marshall’s coaching. [87] With the exception of these contested roles, only plays calling for male and female siblings guaranteed the casting of child actors over older women, as in the cases of The Children and The Prisoner . In 1798, Stockwell and Miss Hogg played Mrs. Bland’s children in Dunlap’s short-lived production of André ; and, for his more successful adaptation of Kotzebue’s The Stranger , they were accompanied by four-year-old George H. Barrett. [88] In early 1800, Sully and Stockwell initiated Cora’s “infant” boy as a novitiate role for countless child actors in adaptations of Kotzebue’s Pizarro in Peru that never failed to inspire pathos for over six decades. [89] Subsequent Lives and Legacies Based on casting decisions initially made by Hodgkinson and Wignell, these acting conventions explain how and why Harding originated the Boy in The Children and the Adopted Child; while Solomon initiated the Girl in The Children , Juliana in The Prisoner , and revived Tom Thumb, with affirmative support from Stockwell and Sully. After successful portrayals of Edward, the Page, and Little Pickle, child actors added more solo and sibling roles to their repertoires in 1800. In these ways, our four actors established foundational legacies for concomitant and successive child performers into the nineteenth century. Having been tutored assiduously by their parents or guardians as salaried apprentices, they advanced their theatrical careers into adolescence. In early 1799, Mr. Solomon left his family to perform in Charleston, while Mrs. Solomon and her two daughters played in Boston through April and then rejoined Wignell’s company in December through November 1802. [90] In February 1803, Margaret reunited with her father in Charleston where she made her first appearance there as the Adopted Child. [91] She rejoined the Chestnut company in December for performances in Annapolis, Philadelphia, and Baltimore at least through June 1804 when she reprised Tom Thumb. [92] Whether she left the stage thereafter at or after age sixteen, possibly to marry, remains an ongoing mystery. Mary Harding remained in Hodgkinson’s household through mid-August 1802 until she married Mr. G. Marshall. [93] She later joined Placide’s company in Charleston under Hodgkinson’s management. [94] For her first appearance there in February 1804, Carpenter described her as a person who has “that delicate fragility which never fails to interest the male sex. Her face is expressive and strongly marked by the hand of Thalia. She seems to be adept (for her age) in lively comedy, and received and deserved the applause due to good acting.” [95] Sometime after Hodgkinson’s death from yellow fever in September 1805, she returned to the Park where his two daughters, Fanny and Rosina, memorialized him in The Children . [96] After meeting William Clark, a fellow actor, she married him in Charleston in January 1807; and, in June 1809, their daughter, Phoebe, debuted as Cora’s child in Norfolk. [97] In 1811, one month after Phoebe played Gustava at the Richmond Theatre, a disastrous fire erupted there on December 26, but the couple managed to escape through a backstage door and survived this tragedy. [98] Two years later, the family returned to the Park, where Phoebe played the Girl in The Children , and they continued to perform in various cities at least through 1823. [99] After playing numerous supportive boys in New York, Samuel was announced as Mr. Stockwell in 1806, while Fanny Hodgkinson played Tom Thumb. [100] He then joined Mary for two seasons in Charleston and subsequently performed in Providence and Boston. [101] In 1810, he married Catherine Henry in Boston; and their son, Samuel B. Stockwell, played Tom Thumb in 1824, among other child roles, and became a highly regarded scenic and panoramic painter. [102] From November 1799 through July 1800, Harriet Sully performed classic child roles in Charleston and Norfolk and again sang “I Never Will be Married” at age twelve. [103] Ironically, after spending time in Antigua with her sister, she returned to Norfolk in 1801 to live with her Aunt Margaretta Sully West “until she could be married.” [104] After performing there for another season, she announced her retirement from the stage in June 1802 at age fourteen and married Dr. Joseph Porcher three years later. [105] Conclusion Reclaiming the professional achievements of four major child actors validates their crucial significance not only as theatrical exemplars of late eighteenth-century childhood and performance but also as dramatic socio-political participants in US democracy. Despite childist or prejudicial attitudes toward children, child actors should be touted as equally important stars in US theatre. The foundational evidence in these four, necessarily detailed, case studies offers historians a dynamic model for investigating the continuities of successive child actors and other disruptions of age-appropriate casting through US premieres of additional dramas into the nineteenth century. Notably, this microhistory corroborates Dunlap’s claim made in 1832: “By those who have consulted the actor’s calling a good and reputable one, children have been trained to it, and are among the best and worthiest, as artists and members of society.” [106] Based on the theatrical conditions of the 1790s, all stock companies could have been defined as Theatres for Young Audiences, given the work of numerous child performers, local supernumeraries, call-boys, and other young assistants and servants who labored on and off stages for child and adult spectators. As Durang asserted, “The theatre was then a school” and a close-knit “family” where highly respected actresses “cultivated intellect and polished manners” among young members in the green room. [107] Like humble but great Tom Thumbs, child actors had done their duties but ever so much more as significant players who should be remembered in the annals of US theatre as verisimilar justifications for age-appropriate casting today. I extend my deepest gratitude to Heather Nathans for her astute scholarship and Caitlin Donnelly, Head of Public Services at KU’s Spencer Research Library, who generously shared and extended our mutual enthusiasms for Miss M. Solomon. References [1] Henry Fielding, The Tragedy of Tragedies; or, the Life and Death of Tom Thumb the Great , ed. Darryl P. Domingo (New York: Broadview Press, 2013), 30. [2] Shauna Vey, Childhood and Nineteenth-Century American Theatre: The Work of the Marsh Troupe of Juvenile Actors (Carbondale: Southern Illinois University Press, 2015), 7-9. [3] John Howard Payne, “An Accurate List of the Infant Prodigies. . . .” The Thespian Mirror 1, no. 8 (1806): 61. [4] See also my previous companion essays “An Epoch of Child Spectators in Early US Theatre,” Journal of the History of Childhood and Youth 10, no. 1 (Winter 2017): 21-39; and “Without Distinction of Age: The Pivotal Roles of Child Actors and Their Spectators in Nineteenth-Century Theatre,” The Lion and the Unicorn 36, no. 2 (April 2012): 117-35. [5] Jeffrey H. Richards, Drama, Theatre, and Identity in the American New Republic (New York: Cambridge University Press, 2005), 11. [6] Heather S. Nathans, Early American Theatre from the Revolution to Thomas Jefferson: Into the Hands of the People (New York: Cambridge University Press, 2003). [7] All cast lists have been compiled from the following sources: George O. Seilhamer, A History of the American Theatre (New York: Haskell House Publishers, 1969; repr. 1888-91), 3 vols.; David Ritchey, comp. and ed. A Guide to the Baltimore Stage in the Eighteenth Century: A History and Day Book Calendar (Westport, CT: Greenwood Press, 1982); Eola Willis, The Charleston Stage in the XVIII Century (Columbia, SC: State Company, 1924); Mary Julia Curtis, “The Early Charleston Stage: 1703-1798” (PhD diss., Indiana University, 1968); George C. D. Odell, Annals of the New York Stage , vol. 1 and 2 (New York: Columbia University Press, 1927); Thomas Clark Pollock, The Philadelphia Theatre in the Eighteenth Century (Philadelphia: University of Pennsylvania Press, 1933); Mary Ruth Michael, “A History of the Professional Theatre in Boston from the Beginning to 1815” (PhD diss., Radcliffe College, 1941); Joseph N. Ireland, Records of the New York Stage , vol. 1 (New York: Burt Franklin, 1968; rprt. 1866-67); Martin Staples Shockley, The Richmond Stage 1784-1812 (Charlottesville: University Press of Virginia, 1977); Lucy B. Pilkinton, “Theatre in Norfolk, Virginia, 1788-1812” (PhD diss., University of Michigan, 1993); Richard P. Sodders, “The Theatre Management of Alexandre Placide in Charleston, 1794-1812,” 2 vols. (PhD diss., Louisiana State University, 1983); J. Max Patrick, Savannah’s Pioneer Theater from Its Origins to 1810 (Athens: University of Georgia Press, 1953); Charles Durang, History of the Philadelphia Stage between the years 1749 and 1855 (originally in Philadelphia Sunday Dispatch , 1854-1860); Geddeth Smith, The Brief Career of Eliza Poe (Cranbury, NJ: Associated University Presses, 1988); and, George O. Willard, History of the Providence Stage, 1762-1891 (Providence: Rhode Island News Company, 1891). [8] Heather Nathans investigates the Solomon family in Hideous Characters and Beautiful Pagans: Performing Jewish Identity on the Antebellum American Stage (Ann Arbor: University of Michigan Press, 2017), 89-97, 148-49. Although she cannot verify their Jewish identities with certainty, she speculates that Mr. Solomon may have been among the first Jewish American actors “from the South,” having first performed in Charleston in April 1785. Pilkinton identifies his first name as “Nathan” when he performs with his wife in Norfolk in early 1791, 542. See also O. G. Sonneck, Early Concert-Life in America (1731-1800 ) (Leipzig: Breitkopt and Härtel, 1907), 229, 146 and Early Opera in America (New York: G. Schirmer, 1915), 152. [9] Ritchey, A Guide , 123, 25, in Maryland Journal , 16 July 1793. [10] Seilhamer, A History , 3: 258-60, 105. [11] “Theatrical Register No. 3,” New York Magazine (January 1795): 1. [12] Aurora (20 March 1795), qtd. in Susan L. Porter, With an Air Debonair: Musical Theatre in America, 1785-1815 (Washington: Smithsonian Institution Press, 1991), 244. [13] William Dunlap, A History of the American Theatre from its Origins to 1832 (1832; repr., Urbana: University of Illinois Press, 2005), 199. Billy Harbin notes that Harding had been his ward “over a year previously” with no source, in “The Career of John Hodgkinson in the American Theatre” (PhD diss., Indiana University, 1970), 151, note 5. If true, Harding could have played boy servants in earlier OAC productions lacking complete cast lists. [14] John Hodgkinson, Narrative of His Connection with the Old American Company (New York: J. Oram, 1797), 15; Dunlap, A History , 277. [15] “Theatrical Register,” New York Magazine 6 no. 1 (January 1795): 1; Daily Advertiser , 13 February 1795, qtd. in Odell, Annals , 1:402. [16] Pollock, The Philadelphia Theatre , 301. [17] Michael, “A History of the Professional Theatre in Boston,” 2:67-117; Dunlap, A History , 146. As an apprentice, “Croaker” also recalled seeing the family perform for two weeks in Greenfield, MA, in the Boston Courier , 12 November 1849, note, 3. [18] “Theatrical Register,” New York Magazine 6, no. 4 (April 1795): 194 (emphasis in original). [19] William Milns, All in a Bustle: or the New House (New York: Literary Printing Office, 1798), 15; William Duncan, The New York Directory and Register (New York: Swords, 1794), 178, 238. [20] Seilhamer, A History , 3:323-24, 393, 395; Odell, Annals , 2:6, 21; Ireland, Records , 1:134; Dunlap, A History , 277. [21] Shockley, The Richmond Stage , 64, 70, 76. [22] Willis, The Charleston Stage , 217. [23] Seilhamer, A History , 3:222-24, 270-71; Pollock, The Philadelphia Theatre , 328; Michael, “A History,” 1:100-01. [24] Federal Orrery , 12 November 1795, qtd. in Michael, “A History,” 1:109. [25] Gaps in children’s performance records here and elsewhere may also be explained by their attendance at schools to learn literacy skills. [26] Susan L. Porter, ed. British Opera in America: Children in the Wood (1795) . . ., vol. 1 (New York: Garland Publishing, 1994), xv-xvii (hereafter The Children cited in text from the OAC’s 1795 publication). [27] “Theatrical Register,” New York Magazine 6 no. 1 (January 1795): 1; “Theatrical Register,” The Ramblers’ Magazine (2 January 1809): 89. [28] Porter, British Opera , xv. [29] Barry Sutcliffe, introduction to Plays by George Colman the Younger and Thomas Morton (New York: Cambridge University Press, 1983), 32-36. [30] J. C. Cross, The Purse (London: William Lane, 1794), in Literature Online at www.literature.proquest.com (hereafter cited in text). [31] New York Magazine (Feb 1795). [32] Porter, With an Air Debonair , 413; Richards, Drama, Theatre, and Identity , 284-86. [33] New York Magazine (Feb 1795) (emphasis in original). [34] Federal Orrery (5 November 1795), qtd. in Michael, “A History,” 1:105, 103. [35] Michael, “A History,” 2:83; Pollock, The Philadelphia Theatre , 313-14. [36] Pilkinton, “Theatre in Norfolk,” 495; Smith, The Brief Career of Eliza Poe , 135; Ireland, Records , 1:174. Although Gillespie’s performance as the Page in June 1796 was announced as “Being her last appearance upon any stage” (Pollock, The Philadelphia Theatre , 301), she continued to perform over the next four years with Mrs. West’s company before marrying Thomas C. West in 1800 (Pilkinton, “Theatre in Norfolk,” 478-79). [37] Mrs. Inchbald, ed. Every One Has His Fault , in The British Theatre , vol. 23 (London: Longman, et al., 1808) (hereafter cited in text); Katherine S. Green, “Mr. Harmony and the Events of January 1793: Elizabeth Inchbald’s Every One Has His Fault ,” Theatre Journal 56, no. 1 (2004): 55-58. [38] Seilhamer, A History , 3:119, 347. [39] The Portfolio (21 Feb 1801). [40] Seilhamer, A History , 3:119; New York Magazine (Feb 1795). [41] Michael, “A History,” 2:29, 45, 70, 490; Ritchey, A Guide , 215; Pollock, The Philadelphia Theatre , 349; Shockley, The Richmond Stage , 122. “Master Warrell” could have been James, the eldest of three brothers hired as dancers with their parents; or, more likely, Thomas who played around forty utility boys, including Augustus in Rowson’s Slaves in Algiers , from 1794 to 1798. Thomas was announced as “Master” or “Mr. T. Warrell” irregularly in 1797. Beginning in June 1797, Harry performed Tom Thumb, the Page, and the Boy in The Children and Narcisso with Miss Hardinge [sic], after first appearing as Leo the Lion in a harlequinade two and a half years earlier (Pollock, The Philadelphia Theatre , 235, 366-67; Ritchey, A Guide , 219-20, 227). [42] An Unconscious Autobiography: William Osborn Payne’s Diary and Letters 1796 to 1804 , ed. Thatcher T. P. Luquer (New York: Privately Printed, 1938), 23. [43] Fielding’s potential source is no longer extant; in Fielding, The Tragedy of Tragedies , 97 (hereafter cited in text). [44] Seilhamer, A History , 1:61; Kane O’Hara, Tom Thumb , “A burletta . . . Altered from Henry Fielding,” (London: Barker and Son, 1805), in Literature Online at www.literature.proquest.com (hereafter cited in text). It remains unclear which version, or amalgamation, companies actually produced. Cast lists for the Chestnut’s productions in Philadelphia include Cleora and Mustacha, Huncamunca’s two maids, indicating Fielding’s original (Seilhamer, A History , 3:184; Pollock, The Philadelphia Theatre , 248, 267, 278, 391). O’Hara renames them Frizaletta and Plum and reduces their dialogue to one line each. For subsequent Baltimore performances, Seilhamer indicates O’Hara’s authorship (3:194) but with a cast change for Mustacha (3:200); and, Ritchey specifies Fielding’s “operatical farce” ( A Guide , 298, 315) or “burletta” (218) with his named maids (153, 160, 182, 199, 219). In Boston, Michael specifies O’Hara’s adaptation with Cleora and Mustachia [sic] (“A History,” 2:89). A January 1798 advertisement in New York’s Weekly Museum announces “a musical burletta,” albeit with Fielding’s full title (Odell insert after 1:476). See table inserts (n.p.) in Sonneck, Early Opera , which presume O’Hara’s version with music by Arne and Markordt. [45] Phyllis T. Dircks, The Eighteenth-Century English Burletta (Victoria, BC: University of Victoria, 1999), 99-100. [46] Porter, With an Air Debonair , 493; Willis, The Charleston Stage , 353; Shockley, The Richmond Stage , 185. [47] See drawing in V. C. Clinton-Baddeley, The Burlesque Tradition in the English Theatre after 1660 (London: Methuen, 1952), 60. [48] Fielding, The Tragedy of Tragedies , 145-50. [49] For example, when Harding recited an epilogue as Cupid, the New York Magazine thought “she looked indeed ‘the little God of Love’” (February 1795), an observation probably true for Stockwell’s Cupid in another pantomime (Seilhamer, A History , 3:324). [50] Qtd. in Seilhamer, A History , 3:175; The Diary of Elihu Hubbard Smith , ed. James E. Cronin (Philadelphia: American Philosophical Society, 1973), 318. [51] Seilhamer, A History , 3:184, 200; Dunlap, A History , 151; Odell, Annals , 2:10. [52] Maryland Journal , 17 August 1795, qtd. in Ritchey, A Guide , 29. [53] John Rose, The Prisoner (London: Lowndes, 1792), in Eighteenth Century Collections Online at www.galegroup.com (hereafter cited in text). [54] Philadelphia Gazette (n.d.), qtd. in Seilhamer, A History , 3:175. [55] Seilhamer, A History , 3:183, 205-06, 209. [56] Seilhamer, A History , 3:323-24; Pollock, The Philadelphia Theatre , 366. [57] Porter, With an Air Debonair , 480. [58] Samuel Birch, The Adopted Child (Boston: Edes, 1798), in Eighteenth Century Collections Online at www.galegroup.com (hereafter cited in text). To characterize relational appearances between a marriageable sister and her much younger brother, adolescent or married women portrayed Clara, including Miss Broadhurst, Mrs. Hodgkinson, Mrs. Warrell, Mrs. Graupner, Mrs. Placide, and Miss Ellen Westray in Seilhamer, A History , 3:323; Pollock, The Philadelphia Theatre , 333; Curtis, “The Early Charleston Stage,” 398; Michael, “A History,” 2:91, 98, 117; Pilkinton, “Theatre in Norfolk,” 497, 546; Sodders, 2:455. [59] Porter, With an Air Debonair , 428. [60] Isaac Bickerstaff, The Spoiled Child (Dublin: Booksellers, 1792), in Literature Online at www.literature.proquest.com (hereafter cited in text); Porter, With an Air Debonair , 489-90. [61] Anne Varty, Children and Theatre in Victorian Britain (New York: Palgrave Macmillan, 2008), 114. [62] Seilhamer, A History , 1:144; Elizabeth Reitz Mullenix, Wearing the Breeches: Gender on the Antebellum Stage (New York: St. Martin’s Press, 2000), 35-38. [63] Shockley, The Richmond Stage , 99. [64] Ritchey, A Guide , 69; Seilhamer, A History , 3:235; Pilkinton, “Theatre in Norfolk,” 481. [65] Seilhamer, A History , 3:327, 395; Michael, “A History,” 2:73, 82. [66] Durang, History of the Philadelphia Stage , 43. Stockwell may have played this boy in December 1798, but Seilhamer, Ireland, and Odell do not provide cast lists. [67] Durang, History of the Philadelphia Stage , 40. Mrs. Marshall’s birth year is unknown. See entry for Lydia Webb in Philip H. Highfill, Kalman A. Burnim, and Edward A. Langhans, A Biographical Dictionary of Actors, Actresses . . . in London , vol. 15 (Carbondale: Southern Illinois University Press, 1973), 314-17. [68] Pollock, The Philadelphia Theatre , 204. Sixteen-year-old Harriet Grist originated Edward in London, based on Mrs. Inchbald’s recommendation, in James Boaden, Memoirs of Mrs. Inchbald (London: Bentley, 1833), 1:308. [69] Durang, History of the Philadelphia Stage , 40, 44; Pollock, The Philadelphia Theatre , 217, 224; Ritchey, A Guide , 132; and see note 41. [70] Minerva , 20 February 1796. [71] Seilhamer, A History , 3:172, 183, 110, 115-16; Porter, With an Air Debonair , 480. [72] Seilhamer, A History , 3:193, 199. [73] Seilhamer, A History , 3:290; Ritchey, A Guide , 227. [74] Durang, History of the Philadelphia Stage , 40; Pollock, The Philadelphia Theatre , 204, 206; Odell, Annals , 2:386. [75] Qtd. in Seilhamer, A History , 3:204-05; Ritchey, A Guide , 203. In September 1796, Mr. and Mrs. Marshall were hired by John Williamson as first singers at Boston’s Federal Theatre (Michael, “A History,” 1:138-39). [76] Michael, “A History,” 2:60, 70, 83, 87. [77] Qtd. in Smith, The Brief Career of Eliza Poe , 27. [78] Smith, The Brief Career of Eliza Poe , 33. [79] Odell, Annals , 1:445-70. [80] Ritchey, A Guide , 219; Pollock, The Philadelphia Theatre , 313, 333, 348. [81] Pollock, The Philadelphia Theatre , 356; Ritchey, A Guide , 229. [82] Smith, The Brief Career of Eliza Poe , 39-42, 135. [83] Odell, Annals , 1:385, 424; Sodders, “The Theatre Management of Alexandre Placide,” 2:551. Mary deferred to Mrs. Williamson for one Boston night in July 1797; Michael, “A History,” 2:512. [84] Willis, The Charleston Stage , 206; Shockley, The Richmond Stage , 111; Pilkinton, “Theatre in Norfolk,” 786; Curtis, “The Early Charleston Stage,” 391-93. [85] Pilkinton, “Theatre in Norfolk,” 252, note 43. [86] William Wood, Personal Recollections of the Stage (Philadelphia: Carey Baird, 1855), 60-61; Pollock, The Philadelphia Theatre , 402; Curtis, “The Early Charleston Stage,” 392-93; Sodders, “The Theatre Management of Alexandre Placide,” 1:185-86, 2:551. [87] Following Willis (441-42), Sodders incorrectly identifies “Miss Sully” as thirty-year-old Elizabeth, who had eloped with Middleton Smith five years earlier (Willis, The Charleston Stage , 191), rather than Harriet, for child roles this season (“The Theatre Management of Alexandre Placide,” 2:435, 439, 443, 446, 448, 451, 455), per Pilkinton, “Theatre in Norfolk,” 252. [88] Odell, Annals , 2:18, 43. [89] Sodders, “The Theatre Management of Alexandre Placide,” 1:187-88, 2:448; William Dunlap, Pizarro in Peru (New York: Hopkins, 1800), in Literature Online at www.literature.proquest.com . [90] Sodders, “The Theatre Management of Alexandre Placide,” 1:165-66; Michael, “A History,” 2:101, 105, 106, 109, 111, 114, 115; Durang, History of the Philadelphia Stage , 63, 68, 70. [91] Sodders, “The Theatre Management of Alexandre Placide,” 2:518. [92] Durang, History of the Philadelphia Stage , 73; see Early American playbills, 1750-1812: Guide, Harvard University Library at http://oasis.lib.harvard.edu/oasis/deliver/~hou01711 . [93] Dunlap, A History , 298; Odell, Annals , 2:146. At this point, two Marshall couples create confusions. Patrick incorrectly claims that “Mrs. G. Marshall” played in Savannah in late 1800 when she was still in New York as Miss Harding (Patrick, Savannah’s Pioneer Theater , 38; Odell, Annals , 2:99-106). Lydia Marshall was in Europe during the 1803-04 season (Sodders, “The Theatre Management of Alexandre Placide,” 1:250), not Boston (Michael, “A History,” 1:350, 2:191). She reappeared as Mrs. Wilmot with her second husband in Washington in 1805 ( National Intelligencer , 19 July 1805) and then in Richmond (Shockley, The Richmond Stage , 213). [94] Sodders includes Mrs. G. Marshall in casts beginning in February 1804, but Harbin claims she did not join Hodgkinson until October (“The Career of John Hodgkinson,” 230). [95] Charleston Courier , 12 February 1804, qtd. in Sodders, “The Theatre Management of Alexandre Placide,” 246. [96] Ireland, Records , 1:232. [97] “Marriage and Death Notices from the City-Gazett [sic] and Daily Advertiser,” The South Carolina Historical and Genealogical Magazine 30, no. 4 (October 1929): 244; Pilkinton, “Theatre in Norfolk,” 460; Sodders, “The Theatre Management of Alexandre Placide,” 2:730. [98] Shockley, The Richmond Stage , 345, 355, 375. [99] Odell, Annals , 2:413, 424, 435, 438, 441; Ireland, Records , 1:120; Augusta Chronicle (6 February and 2 April 1823). I am unable to verify further accounts of Mary’s life, but see “Great Trial for Adultery, Divorce, &c.,” New York Herald , 24 November 1841; New York Daily Tribune , 11 January 1845; New York Times , 23 January 1862; “Died,” New York Times , 15 June 1870. [100] Odell, Annals , 2:261. [101] Sodders, “The Theatre Management of Alexandre Placide,” 2:626; Willard, History of the Providence Stage, 36; Michael, “A History,” 1:585. [102] Massachusetts Town Clerk Vital and Town Records, Marriages 1800-1849, vol. 2, K-Z, 282; “Green Room Intelligence,” Saturday Evening Post , 4 December 1824; “Letter from ‘Acorn,’” Spirit of the Times , 14 October 1854: 410; Ireland, Records , 1:134, 444. [103] Sodders, “The Theatre Management of Alexandre Placide,” 2:435, 443-55; Pilkinton, “Theatre in Norfolk,” 546; Ritchey, A Guide , 209. [104] Pilkinton, “Theatre in Norfolk,” 546, 550; Norfolk Herald , 25 April 1801, 1315, 1484. [105] Pilkinton, “Theatre in Norfolk,” 547; Willis, The Charleston Stage , 191. [106] Dunlap, A History , 407. [107] Durang, History of the Philadelphia Stage , 60. Durang also describes “two green rooms.” “One green room was used for musical rehearsals, dancing practices, &c., and it was a place where the juvenile members of the corps might indulge their freaks unrestrainedly.” The principal green room was a “polished drawing-room” where “perfect etiquette” was “always preserved” (34). Footnotes About The Author(s) Jeanne Klein (now retired) directed productions for children and taught Theatre for Young Audiences, US Theatre History, and Children and Drama, among other courses, for thirty years at the University of Kansas. Her numerous articles have been published in Youth Theatre Journal , Theatre Topics , Journal of Dramatic Theory and Criticism , and Journal of Aesthetic Education , among many others. She is currently investigating African American child performers in the 1890s. 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.

Brooklyn is Not a Sacrifice Zone is a live theater community-engaged performance that takes audience along the banks of the Newtown Creek Nature Walk hearing the stories and visions of local residents and activists who dream to topple their neighbor, a giant fracked gas depot. We imagine what the landscape could be if National Grid's site was decommissioned and the land rehabilitated. In addition, it is also an audio archive that collects the stories of those residents, creating an online forum where others can listen and learn about the challenges in living alongside fossil fuel infrastructure and industrial wasteland. PRELUDE Festival 2023 PERFORMANCE Brooklyn is Not a Sacrifice Zone (Day 2) Al Límite Collective Theater, Music, Performance Art English 30 minutes 5:00PM EST Sunday, October 29, 2023 Newtown Creek Nature Walk, Brooklyn, NY 11222, United States Free Entry, Open To All With predictions of a Nor'easter storm predicted for 21/22 Oct weekend, performances of "Brooklyn Is Not a Sacrifice Zone" will take place the following weekend on Saturday October 28th and Sunday October 29th both at 5pm. Audiences will meet at the end of Paidge Ave, near 59 Paidge Ave. in Greenpoint -- at the entrance to the Newtown Creek Nature Walk. Brooklyn is Not a Sacrifice Zone is a live theater community-engaged performance that takes audience along the banks of the Newtown Creek Nature Walk hearing the stories and visions of local residents and activists who dream to topple their neighbor, a giant fracked gas depot. We imagine what the landscape could be if National Grid's site was decommissioned and the land rehabilitated. In addition, it is also an audio archive that collects the stories of those residents, creating an online forum where others can listen and learn about the challenges in living alongside fossil fuel infrastructure and industrial wasteland. Newtown Creek Nature Walk that begins next to this address at the end of Paidge Avenue in Greenpoint, Brooklyn: 59 Paidge Ave Brooklyn, NY 11222 United States Supported by Brooklyn Arts Council Creative Equations Fund Content / Trigger Description: Descriptions of illness caused by industrial pollution Al Límite Collective was founded in 2020 by nine core members, formerly of The Living Theatre, after years of creating collaboratively. Under The Living, we began to develop our unique focus on cross-border exchange, most notably in Mexico, in the heart of the migrant crisis where our namesake (At The Limit) was born. Al Límite Collective functions as a non-hierarchical structure, sharing artistic leadership, that strategically implements a fluid devising process inviting workshop participants to become active collaborators. This method of creation has allowed our performances to continuously evolve and transform, serving as a channel for dialogue and instantaneous connections that transcend language barriers and geographical borders. Al Límite Collective has traveled across the world, from Latin America to the Middle East, from Europe to Asia, to collaborate with artists, community members, refugee and immigrant populations in workshop intensives to devise original performances centered on local social justice issues. ELECTRIC AWAKENING, which premiered in São Paolo in 2017, marks the incubation for the creation of Al Límite Collective. The production continued evolving into an open vessel/workshop to engage with more participants from different fields. In 2019, the production was brought to Mexico as part of the AL LÍMITE TOUR, along with an experimental art festival in Tijuana addressing the injustices of the US immigration system and mass incarceration of immigrant families and asylum seekers at the border. In the summer of 2023 a few members of Al Límite Collective brought Electric Awakening to Athens, Greece and taught the show to local and international performers in self-organized space, Embros Theater produced with Institute for Experimental Arts and at the International Festival of Making Theater. As the world went into lockdown due to the pandemic, Al Límite Collective initiated a multi-media call and response art project, THE LIMINAL ARCHIVE, which welcomed individuals to contribute their creative responses to the tumultuous moment. In the summer of 2020, Al Límite Collective created a site-specific street performance, BROOKLYN IS NOT A SACRIFICE ZONE, to draw attention to the dangerous North Brooklyn fracked gas pipeline running through BIPOC and low income communities, inspired by dozens of interviews with impacted locals and performed directly in the construction sites along the pipeline route. The collective also began staging mobile performances on a four-person operated bicycle platform for spontaneous pop-up theater gliding by passersby for a moment to witness. One such performance included the construction of a cage that mirrored ICE prison cells, which was biked out to an ICE detention center in Sunset Park, Brooklyn. In November 2020, invited by White Box - Harlem, Al Límite Collective staged a live immersive reading of Camus’ REVOLT IN ASTURIAS as the response to the unsettling election of the United States. In March 2021, we staged Quiet Us/ Riot Us in the streets and on rooftops throughout Brooklyn as a meditation on grief. In June 2021 we received the Silver Award for The Hear Now Festival. July 2021 we performed a live in person version of Liminal Archive which received rave reviews at the New Ohio Theatre's Ice Factory Festival. www.allimitecollective.com Watch Recording Explore more performances, talks and discussions at PRELUDE 2023 See What's on

Baron Kelly Back to Top Untitled Article References Copy of References Authors Keep Reading < Back Journal of American Drama & Theatre Volume Issue 34 2 Visit Journal Homepage Randall Duk Kim: A Sojourn in the Embodiment of Words Baron Kelly By Published on May 22, 2022 Download Article as PDF For Asian American actors, there is a persistent fear of being left out of the diversity conversation entirely, since “diversity” has often been conflated with Black representation only. Black actors Earle Hyman, James Earl Jones, Gloria Foster, and Franchelle Steward Dorn broke ground by playing leading roles in classical and contemporary plays. Joining their ranks, Randall Duk Kim is a Hawaiian-born Chinese-Korean American actor whose work may also be held up as an extraordinary yet under-examined example of Asian American representation. Kim has performed leading roles in the works of Shakespeare, Chekhov, Molière, and Ibsen at institutions like the esteemed New York Shakespeare Festival as well as regional theatres, including the American Conservatory Theater, Guthrie Theater, and his own American Players Theatre, which he founded in Wisconsin in 1979. Among his television and film performances, he is most well-known as the Key Maker in The Matrix Reloaded and Oogway in Kung Fu Panda. Kim starred in the American Place Theatre’s historic Asian American productions of The Chickencoop Chinaman and The Year of the Dragon. His Broadway appearances include The King and I (1996), Golden Child (1988), and Flower Drum Song (2002). The following is an edited version of the interview that I conducted with Kim on January 4, 2022. Baron Kelly: Let me start by saying that this is a genuinely incredible honor for me to dialogue with you, Randy. You have been a true inspiration for me and countless others in your work and craft. Randall Duk Kim: That is very kind and gracious of you to say. BK: Let’s start with talking about Earle Ernst at the University of Hawaiʻi when you were a theology major there. RDK: He was the head of the Drama department. And, of course, he was a kabuki expert. He oversaw the censorship program of legitimate Japanese theatre during the American occupation. After the war, Earle was part of the American occupation forces there, and he got to know the kabuki actors and the kabuki theatre. Earl also established The Great Play Cycle at the University of Hawaiʻi. Those works in our dramatic western heritage had a significant impact on me. I became entranced by the great plays’ questions they encompassed. BK: Were you a student actor in the productions, and did that ignite your love of classical drama? RDK: I never had a formal acting class. I jumped right into the work itself. I watched by imitating. I studied under the tutelage of a kabuki master, Oneo Kuroemon II, whom Earl had brought over from Japan. His family is six generations in the kabuki theatre starting in the 18th century. He was passing on centuries of physical and vocal work. In the kabuki tradition, one of the key methods of a student learning anything is imitating someone who’s teaching you specific methods and ways of doing a walk, a gesture, a way of speaking to have the visceral experience in your body, your voice. Another influence was my upbringing as a fundamentalist Baptist and learning my Bible. I had a foothold into Elizabethan speech by using the King James Bible and being familiar with that. In the Bible, you’re dealing with poetic language. BK: Eventually, you left the university, went to New York, and dove into trying to become an actor going to auditions for classical theatre. Did you face any resistance being an Asian American actor auditioning for classical theatre? RDK: No, not really, although I was at a cattle call for a film, and the woman running the call came in the room, saw me, and announced in a booming voice with everyone present, “We don’t need any Orientals. Orientals are not needed for this.” BK: She said “Orientals”? RDK: Yeah. Oh, yeah. Yeah. I vowed that I was not going to permit myself to be in a situation like that ever again. I was not going to be in a position where either my race or my height would prevent me from doing what I love to do. I was going to prove to people that I could do the job. When I got to New York, I started looking for summer Shakespeare festival work. So, I would send out pictures and resumes and get rejection letters. I finally got hired by the Champlain Shakespeare Festival up in Vermont. I did three summer seasons with them. I also managed to work between summers. I did a couple of stints with the New York Shakespeare Festival. In the meantime, in the city, the American Place Theatre used me. BK: When you talk about the American Place Theatre, are you referring to your work in Frank Chin’s The Chickencoop Chinaman (1972) and Year of the Dragon (1974)? The Chickencoop Chinaman was the first play written by an Asian American to be produced professionally in New York. Frank Chin paved the way for playwrights, including David Henry Hwang and Philip Kan Gotanda. From your standpoint, what was the importance of the premieres of Frank Chin’s plays at the American Place Theatre? RDK: Frank is significant. And just a singular and unique voice among playwrights in general, not just as an Asian American playwright but among playwrights. Frank’s voice is of a contemporary poet. I had to wrestle with the language in his work. The character of Tam Lum in Chinaman said things that I would never say in my life. That was a whole new experience for me. I thought the play was out of my league because it was a contemporary work, and I was uncomfortable doing it. The character was verbose and rough. I was doing too much Shakespeare. Frank would say to me, “I want to dirty your mouth.” BK: Randy, Miss Saigon (1991) framed the modern discussion of racial diversity and Asian American representation. It was argued that the production supported the practice of yellowface, casting non-Asians in roles written for Asians, often relying on physical and cultural stereotypes to make broad comments about identity. Slant eyes have also been used in popular culture as a form of erasure, that whiteness is the norm in the US. Because your artistry is also about transformation, were there any feelings you had? RDK: Asian American actors have been underrepresented in the business. Society has got to deal with issues of representation and wrestle with them. One of the best ways the theatre can deal with these issues is to start a multiracial company. Let me say that nobody under the sun would accept me without my doing something with my physical being in doing Falstaff. They would never believe that I was Falstaff without the padding, face, and makeup. An older man who’s overweight. So, I created a vision of how I thought Falstaff could look. BK: This is a nice segue into my next question. When did your interest in the art of makeup and transformation begin? RDK: I got my first makeup kit in the 6th grade. I found an early makeup book called The Last Word in Makeup. And for a while, I carried that around, my little Bible. It was amazing that someone could have the tools to make themselves into another person. And for me, that was like a key. It was a way to step into somebody else’s shoes, to take on somebody else’s life for a time, for a moment, whether it was an older man or a hag or a Quasimodo. It was a magic key. Our eyes can be biased, and I will play with the audience’s bias to take them on a deeper journey into a story and a character’s life that they may not have expected. We’re drawing up lines now, and we’re drawing each other out of our box. BK: Did no one ever approach you about why you transformed your features as part of your craft? RDK: During a summer Shakespeare workshop at the Public Theater, a young Asian American man practically called me a banana, yellow on the outside, white on the inside. He wanted to know why I had to use makeup. As far as being white on the inside, I was educated in the west; I wasn’t educated in the east. I am closer to Plato than I am to Confucius in my whole frame of reference. I played the role of Hamlet at the Guthrie without makeup, but there are certain characters like Falstaff, Shylock, or Puck I have done makeup for because they deserved their own unique look. In my education, these plays are part of my history. Recently, I saw The Lehman Trilogy with Adrian Lester on Broadway. Lester played the brother of two white actors, and no one batted an eye. BK: Asian American actors have been historically underrepresented on the stage and usually have not been allowed to tell their own stories. You have been and continue to be the exception. Randy, you have been the only Asian American actor to build a track record and develop a reputation in many classical roles. Other actors did not follow your path. You are a true anomaly. RDK: We’ve got to get back to the art of acting. The argument is sometimes used, “Well, it’s more truthful to be without makeup.” It’s nonsense. The Greeks used masks, and a lot of truth was spewed out on their stages. So, don’t tell me masks or makeup inhibit the truth. Theatre should be a place for transformation and that our instruments can be conduits for experiences that are greater than we are. We need to develop a racially diverse and genuinely American repertory company. How we cast our stories is an essential part of creating the American culture we want. BK: When you’ve worked with younger actors on Broadway in plays like Golden Child or Flower Drum Song and The King and I, did anyone ask you to share any advice or wisdom? RDK: What I could share was that I want them to find a way to strengthen and expand their imaginations because possibly what’s happening in our time is imaginations are withering into nothing. I don’t know whether there’s a study on our capacity to imagine. And yet, Einstein said imagination is more important than knowledge. We need to strengthen our imagination somehow to do meaningful work in the theatre. Otherwise, it’s all going to be small, withered, malformed, not healthy, not robust, not as wide-ranging as humankind is. I think. All our stories are rich. BK: I hear you saying that we should encompass the broadest possible human experience. Have you seen courageous casting choices? RDK: I think the most courageous casting choice is to recognize talent regardless of its package. For the actor to communicate to the audience that, “I belong here. I belong in this world.” That’s what’s courageous. The challenge to the actor is to make us believe you’re a Roman. I don’t care what the color of your skin is. You make us believe. Society has to get a grip on itself. Also, I believe the prejudices of the powerbrokers who are casting directors, directors, and producers must be tackled. We must get away from making judgements on a person’s appearance. BK: I think we can both agree that if an actor’s ethnicity aligns with a role whose ethnicity is pertinent to the character in the script, that character should be cast as written. RDK: Yes. BK: Today, many young actors are skimming along the surface of the text without understanding how phrasing plays a large part in speech discipline. The text must live through them. It’s like scoring music. RDK: The best writers manage to take language and almost give the soul a means to express itself. I often use the image of an iceberg. The play itself sits on the top of the iceberg. That’s what you can see and touch. But beneath the iceberg is this vast amount of unknown. And that’s what you’ve got to explore and plummet and find out. BK: You founded the American Players Theatre with your artistic life partners, your wife, Anne Occhiogrosso, and your late business partner, Charles Bright, who had an idea to form a theatre company in Spring Green, Wisconsin. RDK: For fifteen years, we talked about an American classical repertory company. We discovered that cutting a text for whatever reason, whether it’s to get the audience out so they can catch their bus, or whether it’s too long, or whether the scene is repetitious, didn’t make any sense ultimately. We needed to know how the plays worked uncut and conducive to the story in a period that the playwright probably imagined, Ancient Rome, Renaissance Italy, or wherever, to see the story within a context that could perhaps reveal something about the characters living in that world. We needed to start a company to do that kind of work and find out what these great plays say to us. If you already begin to twist it about and manipulate it, you’re not going to learn anything. It’s like a scientist going into an Amazonian village and saying, “Okay. If you dress in jeans, then I’ll observe you.” What are you going to learn from that? So, we needed to do it. By and large, it worked. Audiences sat there thinking, “I understand this. It’s not obscure.” BK: You also had a particular vision to train an acting company. You wanted to form a center for the classics, research, training, and productions. That’s above and beyond just presenting plays. RDK: I wanted to start a school for the actors to study the plays, the playwrights, and the periods in which those plays developed. We hired a superb teacher of martial arts and tai chi. Jerry Gardner was our tai chi teacher. He was a champion kung fu fighter who knew sitting meditation, tai chi, kung fu, and ballet. We were beginning to form a faculty. Then the board came along and said, “No. It’s too costly.” Throw it together, turn it out for the summer, make money, bring in an audience. But the very idea of a quality world repertory company, an American company, couldn’t be had. BK: You had a clarion call for about a decade in this belief for a company. RDK: It was an uphill battle with the board. Every season I felt like a salmon swimming upstream to spawn. I also frequently thought about the description of John the Baptist, the voice in the wilderness. BK: You’ve had many honors in your life, including an Obie for sustained excellence of performance. Currently, you’re participating in the Actors’ Equity Association’s Performing Arts Legacy Project to document your career. How does Randall Duk Kim measure success? RDK: I think I measure it by how well I’ve built a bridge between the past and the present. Has it been a good bridge where the past and the present can meet, see, and hear each other? BK: The legacy and artistry of Randall Duk Kim must not be forgotten. Is there an essence of Randall Duk Kim that you want people to know and always remember? RDK: I would say, “An actor who tried to see clearly.” References Footnotes About The Author(s) Baron Kelly is a four-time Fulbright Scholar and Professor of Theatre in the Theatre and Drama Department at University of Wisconsin-Madison. His teaching of acting has led him to teaching and lecturing residencies in more than a dozen countries on five continents and in twenty American states. Baron has performed internationally for the Royal National Theatre of Great Britain; Stratford Shakespeare Festival of Canada; National Theatre of Norway; Yermelova Theatre, Moscow, Russia; Constans Theatre, Athens, Greece; Academy Theatre Dublin; Edinburgh Theatre Festival; Bargello, Florence, Italy; among others. Broadway credits include Salome and Electra. Classical and contemporary roles for over 30 of America’s leading regional theatres including the Oregon, Utah, Dallas Fort Worth, and California Shakespeare Festivals; Yale Repertory; the Guthrie; Old Globe San Diego; among others. He has a PhD in Theatre Research from UW Madison and a diploma in Acting from London’s Royal Academy of Dramatic Art. 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 Embodied Reckonings: “Comfort Women,” Performance and Transpacific Redress The Interdisciplinary Theatre of Ping Chong: Exploring Curiosity and Otherness Love Dances: Loss and Mourning in Intercultural Collaboration Introduction to Asian American Dramaturgies Behind the Scenes of Asian American Theatre and Performance Studies On Young Jean Lee in Young Jean Lee's We're Gonna Die by Christine Mok Representation from Cambodia to America: Musical Dramaturgies in Lauren Yee’s Cambodian Rock Band The Dramaturgical Sensibility of Lauren Yee’s The Great Leap and Cambodian Rock Band Holding up a Lens to the Consortium of Asian American Theaters and Artists: A Photo Essay Theatre in Hawaiʻi: An “Illumination of the Fault Lines” of Asian American Theatre Randall Duk Kim: A Sojourn in the Embodiment of Words Reappropriation, Reparative Creativity, and Feeling Yellow in Generic Ensemble Company’s The Mikado: Reclaimed Dance Planets Dramaturgy of Deprivation (없다): An Invitation to Re-Imagine Ways We Depict Asian American and Adopted Narratives of Trauma Clubhouse: Stories of Empowered Uncanny Anomalies Off-Yellow Time vs Off-White Space: Activist Asian American Dramaturgy in Higher Education Asian American Dramaturgies in the Classroom: A Reflection Previous Next Attribution: This entry is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International license.

Rooted in the history and embodied wisdom of doulas and midwives, "axes, herbs and satchels" is a celebration of traditional knowledge held in the Black birth worker community and a potent examination of maternal mortality. PRELUDE Festival 2023 PERFORMANCE axes, herbs and satchels Melissa Moschitto/The Anthropologists Theater English 30 minutes 7:30PM EST Thursday, October 19, 2023 The Invisible Dog Art Center, 51 Bergen Street, Brooklyn, NY, USA Free Entry, Open To All Rooted in the history and embodied wisdom of doulas and midwives, "axes, herbs and satchels" is a celebration of traditional knowledge held in the Black birth worker community and a potent examination of maternal mortality. Early development of this play was supported, in part, by public funds from the New York City Department of Cultural Affairs in partnership with the City Council. Content / Trigger Description: Please be advised that this showing contains descriptions, depictions, and language surrounding maternal mortality, racism toward the Black birthing body, infant mortality, descriptions of birth and various medical procedures. If you need to step out, please be aware of your exits and take care of your health. The Anthropologists is dedicated to the collaborative creation of investigative theatre that inspires action. Fusing research, expressive movement, and rigorous dramaturgy, we create dynamic plays rooted in social inquiry. We use theatre to engage with challenging questions, to re-contextualize the present and reimagine our collective future. Founded in 2008. www.theanthropologists.org Watch Recording Explore more performances, talks and discussions at PRELUDE 2023 See What's on

I make performances for different media: film, video, the written word, the street, the stage, museums, closets, in and out of a movie screen. Today I feel overwhelmed by all the movies that are out there. "We're supposed to spend more time with each other not watching screens. Why should I make more screen-things?" More about Fritz Donnelly: http://www.tothehills.com. PRELUDE Festival 2023 PERFORMANCE FRITZ: Play Time Fritz Donnelly English 5:30PM EST Tuesday, October 17, 2023 137 West 42nd Street, New York, NY, USA Free Entry, Open To All Play Time! A Participatory Performance by Fritz Donnelly 5:30pm at Anita’s Way 137 W 42nd Street Followed by Q and A with Frank Hentschker, Sophi Kravitz, Anita Durst, and @Funwithfritz Content / Trigger Description: About Fritz: I make performances for different media: film, video, the written word, the street, the stage, museums, closets, in and out of a movie screen. Today I feel overwhelmed by all the movies that are out there. "We're supposed to spend more time with each other not watching screens. Why should I make more screen-things?" More about Fritz Donnelly: http://www.tothehills.com . About Anita’s Way: This permanent public plaza accommodates artists and audiences in the center of New York City. The passageway between the Condè Nast building on 4 Times Square and Bank of America located at One Bryant Park was named after founder and principal of chashama, Anita Durst. Watch Recording Explore more performances, talks and discussions at PRELUDE 2023 See What's on