Showing posts with label Eugene Ionesco. Show all posts
Showing posts with label Eugene Ionesco. Show all posts

17 July 2013

Three Ionesco Plays (2004)


[Last 2 July, I published Kirk Woodward’s “Eugene Ionesco,” a consideration of the Absurdist playwright that’s based on Kirk's notes from a lecture given by the writer in 1988.  In the profile, Kirk mentions that I had previously posted a report on a performance of Ionesco’s best-known play, Rhinoceros, on ROT (15 October 2012).  Among my pre-ROT archives, I also have reports on three of his better-known one-acts, icons of the Theater of the absurd.  Two of the plays, The Bald Soprano (Ionesco’s first play, 1950) and The Lesson (1951), were presented on a single bill by the Atlantic Theater Company in Chelsea from 19 September to 17 October 2004.  The third, The Chairs (1952), was staged as part of the 2004 Next Wave Festival at the Brooklyn Academy of Music in Fort Greene between 1 and 4 December 2004.  As you’ll read, the two productions, which I happened to see six weeks apart during the fall of 2004, differed greatly in success in my estimation.  ~Rick]
 
The Bald Soprano & The Lesson
Atlantic Theater Company
Linda Gross Theater
4 October 2004

Diana Multare, my frequent theater partner, and I decided to subscribe this year to the Atlantic Theater Company (which is in Chelsea only a few blocks from my apartment) and their first production is a two-play bill of Ionesco one-acts, The Bald Soprano and The Lesson.  The texts are a new translation by playwright Tina Howe (Painting Churches, Coastal Disturbances, Pride’s Crossing) and the director was Carl Forsman, the artistic director of an Off-Off-Broadway company called the Keen Company.  (I saw a production of their revival of P. G. Wodehouse’s 1927 comedy, Good Morning, Bill, which Forsman directed also.  It was an amusing bit of fluff—fun but meaningless.  Well enough done, though.)  [I’ve subsequently seen two shows directed by Forsman, both for the Keen Company at the Harold Clurman Theatre and both reported on ROT: Heroes by Gérald Sibleyras (26 March 2009) and Tina Howe’s Painting Churches (14 April 2012).]

Overall, this is probably the best Ionesco production I’ve seen [until the Rhinoceros noted above], and certainly the best work of the Atlantic Theater I’ve seen over the several years I’ve gone there on and off.  Ionesco’s not for everyone—or, maybe, not even most people—so the plays may not appeal to one and all, but the presentation is excellent.  (The Lesson is particularly grim.  I think Ionesco does call it a comedy—but that doesn’t keep it from being grim.)  The acting is top-notch all around, but the ensemble work of Soprano and the individual performance of Steven Skybell as the Professor in The Lesson are really examples for acting students.  I imagine that sounds a bit hyperbolic, but the work is that good here.  Clean, clear, solid—all the things that make good lessons for students while at the same time being wonderful experiences for an audience.  It’s like a painting that’s a perfect example of a particular style and at the same time is stunning, moving, and evocative piece of art.  (The nice thing here for a class is that there’s a wonderful example of an ensemble working together to produce delightful group work and another of a single performance that stands out without being selfish.)

(One of the Soprano ensemble is Michael Countryman, who plays Mr. Smith.  I’ve seen him many times over the years, and he’s a character actor who always does excellent work.  He’s one of those actors who works all the time and is always good, but has never gotten famous outside the business—though he used to do many, many commercials at one point several years ago.  Whatever he’s done, I’ve noticed him.  Mrs. Smith is Jan Maxwell, the wife of a long-time actor friend of mine, Rob Lunney—formerly Rob Emmet.  She’s done quite a lot of high-profile work, including Broadway and TV, but Rob was in my productions of both The Gift—he was John Wilkes Booth—and Comes the Happy Hour!—he was the lead, the young patient.  Rob also acted with me in two shows at the Process Studio: Macbeth and Much Ado.  I always felt he deserved a better career.)

The ensemble work in Soprano is rendered even better when you consider how hard it must be to maintain the kind of connection this cast manages with dialogue that is so completely absurd.  I’m sure most theater people know the text of Soprano at least a little—haven’t we all read it at one time or another?—so they probably remember that most lines are non-sequiturs, and even the ones that aren’t are nearly illogical outside the world of the play.  Plus, the characters’ relationships keep shifting unpredictably, so the actors not only have to remember cues pretty much technically, but they have to reestablish their connections to one another every few lines without ever showing that they’ve shifted gears.  I’d guess that the cast, regardless of how they were trained, must all have to do this play entirely technically, but they make it seem as if they are living in a real world.  Not the same as our real world, but real in their diegetic existence.  (It starts, of course, with the famous 17 clock chimes to which Mrs. Smith responds by saying, quite matter-of-factly, “Oh, it’s nine o’clock.”  Doesn’t everyone’s clock chime 17 times for 9 o’clock?)  When the Martins (Robert Stanton and Seana Kofoed) arrive, and the relationship not only between the two couples (and even between Mr. and Mrs. Martin) but with the constantly shifting “facts” of the scene (they’ve eaten, they haven’t eaten; they know one another, they don’t know one another) careers from one set of truths to another, the quality of the ensemble acting really starts to show.  I think this was a preview performance—there was still an occasional tentativeness with some lines—and I kept waiting for it all to break down, even if only for a second.  But it never did.  Of course, a great deal of this feat is down to the director—first of all, for casting these actors to start with.

The set (by Loy Arcenas, who designed both sets) for Soprano was particularly . . . well, absurd, I guess.  It was, of course, the Smiths’ living room, but the wallpaper was flowered, the rug was flowered, and the upholstery was flowered.  But all different flower patterns.  It was like the Queer Eye guys went a little nuts!

I must also compliment Tina Howe on her translations—they were clear and direct without being either stiff or false to the originals.  She had a little insert in the program in which she writes about the difficulties with translation and I skimmed it, but I already know that translating plays, especially French plays for some reason, is always a holding action.  You have a choice of staying true to the original’s language and vocabulary, or trying to judge the author’s intent and being freer with the English to get there.  The first gets stiff and artificial, better for reading off the page than acting on the stage; the second strays from the original’s feel and style and can sound too colloquial and idiomatic.  Howe seemed to have managed to tread a line here, making the text sound both conversational in English (that’s probably not the best word for this dynamic) and artificial, in the sense that Ionesco was deliberately writing artificial French.  (This is esp. true in Soprano because his inspiration was the French and English of a phrase book.)  Samuel Beckett didn’t have this problem so much because he not only did his own translations from French to English, but he pretty much rewrote his plays for the English versions.  They were really two originals—one French and one English; Waiting for Godot, for instance, is a different play from En attendant Godot and there are things in one version that aren’t in the other.  (I compared them once.)  Howe only very occasionally writes a line that sounds a little too much like 21st-century American, and when she does, it sticks out a bit—but it’s not often enough to be harmful.

After the universal disappointments of the 2003-04 theater season in New York City, this was a terrific season-starter.  I was seriously beginning to fear that I had become one of those theatergoers who never likes anything—that maybe the season wasn’t so bad last year, that it was just me.  I hope this proves it isn’t. 

I’ll note here that New York Times critic Charles Isherwood had complaints about both Howe’s texts and the production’s acting.  [Isherwood’s notice is on-line at http://www.nytimes.com/2004/09/20/theater/reviews/20bald.html.]  He felt the translations were a little too contemporary, but I only felt that in passing once or twice, and only because of a word or expression now and then.  The reviewer also felt, particularly in Soprano, that the actors had gotten too psychologically embedded in their roles and situations, too much like Stanislavsky Realism.  I don’t agree, however; I think he was wrong (or had seen an earlier preview or something).

*  *  *  *
The Chairs
Pick Up Performance Company (David Gordon)
Harvey Theater, BAM
13 December 2004
[The report on The Chairs below was part of a longer one that also covered the performance of Woody Allen’s A Second Hand Memory at ATC (22 November 2004-23 January 2005).  For this publication on ROT, I’ve excised the discussion of the other production, though some references still remain.]

I saw two shows over the past two weeks, and I have confirmed two things from the experiences—one bad and one . . . well, interesting.

First, the bad:  The 2004-05 season, after a promising start with the two Ionescos at the Atlantic [coincidentally, published above], has gone downhill precipitously.  The John Jesurun FAUST/How I Rose (Brooklyn Academy of Music’s Harvey Theater, 16-20 November 2004) may have been the low point, but nothing has been very good even by contrast.  (The German Nora, the Schaubühne am Lehniner Platz Berlin’s adaptation of Ibsen’s Doll House at the Harvey, 9-13 November, was, at least, interesting, but there were a lot of serious problems with that, too.)  If the criterion is whether or not I would have been sorry not to have seen the play, then none of the performances since the Ionescos has measured up. 

The second thing I’ve discovered is that Charles Isherwood has been consistently writing reviews of the plays I’ve seen that almost exactly express my opinion.  (His reviews, that is, not the plays.)  If I’ve disagreed with his review of a show now and then at all, it’s been over a minor point (as in this last show) or over his harshness or generosity in stating his opinion on one point or another.  What I mean by this latter is that he and I may agree on some aspect of the performance, but he’ll say it more or less forcefully than I would have.  I’m beginning to find this very strange.  Like I said in a recent message, maybe I ought to give up writing my own reports and just copy Isherwood’s reviews—maybe with a few choice comments.  [Veteran ROTters will know that this hasn’t continued to hold true quite so consistently in more recent seasons.]

With respect to this last remark, I really ought to just download Isherwood’s review of The Chairs I saw at BAM Friday two weeks ago [posted on the New York Times’ website at http://www.nytimes.com/2004/12/03/theater/reviews/03chai.html].  Like the Jesurun, I have no idea what this performance was all about.  Like Jesurun’s FAUST, it wasn’t just a translation of Ionesco and a straightforward attempt to stage his play (if ‘straightforward’ is even a concept you can use vis à vis Ionesco—but leave that aside).  It was another personal take, an idiosyncratic adaptation.  David Gordon—of whom I’d never heard before, but who is apparently known—is primarily a choreographer and he has a thing for chairs, especially metal folding chairs.  Several of his dance and movement pieces have featured chairs as the principal—even only—prop and set piece.  I can’t begin to tell you why Gordon has this obsession or what it means in terms of his performances—film of bits of several of which were featured as a sort of prologue to The Chairs—but I suppose it explains in part why he glommed onto this play.  What he thinks Ionesco’s play means, or what he tried to make it mean, was undecipherable to me.  This is the second play I’ve seen this season which I can’t even begin to interpret—the other being Jesurun’s FAUST—which makes it hard to report on them. 

I can sum up my experience with this performance—ironically by quoting Isherwood: it was “self-indulgent and largely ineffective.”  I missed the Théâtre de Complicité’s recent production here (John Golden Theatre, 1 April-13 June 1998) which was so well received, and Isherwood compares it to Gordon’s version to the detriment of the latter.  I can’t tell you what Gordon was up to, but I can tell you that he removed all the darkness and bleakness as he almost giddily careened around the stage moving the chairs from one configuration to another, carrying them, climbing on them, balancing on the back of one, ramming them into one another, shoving them in whole rows about the stage, as he rambled versions of Ionesco’s words almost gleefully at times.  (By the second half of the performance, Gordon was handed pages of the “script” from which he “read” his lines— Isherwood thought he was really reading and hadn’t learned the lines, but I’m not convinced that was so—and then tossed the pages on the stage, which ended up littered with pieces of paper.  I don’t know what this meant.)  I had trouble focusing on what was going on a lot of the time, so I fazed in and out of attention, but to the best of my perception, Gordon had no Orator (there were several assistants who functioned like stage attendants, moving the rolling door frames—the only other set pieces aside from the chairs—from one location to another as if the entrances to the “room” were unfixed in space) and he and his wife, his principal dancer and actress who played the Old Woman, never jumped out of the window at the end (as far as I could interpret what they were doing—though there was no window for them to jump from anyway, so I guess I can say this with some assurance).  Whatever else Gordon may have done, this sort of takes the guts out of Ionesco’s play, doesn’t it?  Without the deaf-mute Orator who is supposed to pass on the Old Man’s wisdom and without their defenestration, the futility of communication, of life itself—Ionesco’s main point, I believe—is entirely lost.  Turning the bleak and pessimistic dynamic of Ionesco into an antic rant (or a rantic ant) is further counterproductive.  (Gordon even sang bits of “You Are My Sunshine” and “I’m Always Chasing Rainbows,” just to further subvert the darkness of Ionesco’s play.)

I don’t know what else to tell you—and, like my Jesurun “report,” this seems terribly inadequate.  Those two productions also make me question the perspicacity of the BAM producers in selecting them for presentation—a sense I had after the Nora, too.

[Both these performance accounts, which predate my more formal play reports, were originally e-mails to a friend and didn’t include many of the elements that I later included in the versions I created for my out-of-town friends after 2005 and then, more recently and conscientiously, for ROT.  I’ve edited these slightly to amend my off-hand mentions of events and people the intended recipient would have recognized or which refer to details from earlier messages.  I’ve made an effort to fill in the names of the artists I didn’t identify originally, but for things like the press response to these productions, I’ll let curious readers look up the reviews themselves this time.]
 
 

02 July 2013

Eugene Ionesco

by Kirk Woodward

[Twenty-five years ago, my friend Kirk Woodward, a frequent contributor to this blog, attended a talk by the great 20th-century playwright Eugene Ionesco (1909-94).  As he usually did, Kirk made notes about the experience and he’s used that contemporaneous account as the basis for this article.  Ionesco died six years after the appearance at Columbia University, and the world lost one of the most important figures of modern theater post-World War II, a founder of the Theater of the Absurd, and a man of strong opinions.  Kirk has a few opinions of his own, as readers of ROT will know by now, so he’s turned his interpretive powers back onto this unique experience and shares with us the results of his consideration.  I’m pleased to post those thoughts on ROT for you all to read.  ~Rick]

On Wednesday, June 15, 1988, the playwright Eugene Ionesco gave a talk at the Kathryn Bache Miller Theatre at Columbia University, an event in the First New York International Festival of the Arts. (The festival was held again at least the following year, but as far as I can tell no longer continues, at any rate under its original name.) The talk, I gather, is still fondly and enthusiastically remembered by those who were lucky enough to be there, and I was one of them.

Afterwards I wrote my friend Steve Johnson:

A report, hot off the presses, on a real Cultural event. This is the month (?) of the New York International Festival of the Arts (I think it’s called). I happened to see in the paper that one of the first events was a lecture by Ionesco on the topic “Who Needs Theater, Anyway?,” at Columbia, and I went, and having gone I don’t really feel the need to attend any more events. I can only soak up so much greatness . . . .

The plays of Eugene Ionesco (he was born in 1909 and died in 1994) have passed through three distinct phases of criticism. In the first, in the 1950s and 1960s, he was lionized as one of the leaders, with Samuel Beckett, Arthur Adamov, and Jean Genet, of what Martin Esslin described in his landmark 1961 critical study as The Theatre of the Absurd. Many of Ionesco’s most famous plays were written at that time, including his early one-acts such as The Bald Soprano (running in Paris since 1952),The Lesson, and The Chairs 

The second phase began sometime in the 1960s and coincided with Ionesco’s beginning to write full length plays. In this phase, despite his association with avant-garde theater, he began to be considered somewhat old-hat. Many people were now writing “Ionesco plays,” so he no longer startled. Another factor may have been that his longer plays were not as concise as his shorter. This comment may sound self-evident but no one wants a restless audience, and there was a feeling in theatrical circles that the long form was not his strength. In any case, he began to be taken for granted, a process that accelerated over the next decades. His plays were still performed but he was no longer looked to as a leader of the theater.

The third phase has been gaining momentum for a while: Ionesco is now recognized as a worthwhile playwright, not having to be associated with a “school” of playwriting to justify his importance. At least two of his long plays seem solidly established today. Exit the King (1962) was produced in a stunning and critically acclaimed production on Broadway in 2009, with Geoffrey Rush winning a Tony Award as King Berenger, and Rhinoceros is frequently performed – it was recently discussed by Rick in this blog (http://rickontheater.blogspot.com/2012/10/rhinoceros.html).

I predict that this third phase will continue, and that his later plays, such as Hunger and Thirst (1966), on the subject of religion, and the very entertaining A Stroll in the Air (1963), will be increasingly performed, partly because there are not all that many good plays around, partly because Ionesco is not at all a “difficult” playwright; on the contrary, his plays are accessible and in many ways classic in content if not in form. (It is appropriate, in this sense, that he was made a member of the Académie française in 1970.)

I first realized how accessible Ionesco’s plays are when a friend, in college, told me he had just read the one-act play The Chairs and had no idea what it was all about. I’d never thought about it, but it was easy to ask, “What are they doing in the play?” “They’re setting up for a speech.” “And what happens?” “No one comes.” “Well then, it’s probably about difficulties of communication.” My friend was relieved and pleased, but also at the same time a little deflated, as though somebody had just explained a magic trick to him.

To generalize slightly, we – especially those of us trained in college literature classes – tend to focus on what a work of art is “about,” as though each art work comes with a special secret key, and as though when we find that key and use it, we’ll discover something astonishing that no one has ever thought of before. Surely we should have learned by now not to expect the unthought-of? William Goldman, in his delightful book The Season, writes about Harold Pinter:

And The Birthday Party, if you really want to know what it’s about, is about this: there is no hiding place. Does that make it a better play? Does that make the two hours any more pleasant while you’re sitting there? Pinter is also saying, “There is no God.” Or maybe he isn’t. But in either case, it’s pretty cornball, right? Examine any art work down to the bone and you find cliché. That’s one of the things that’s so painful about graduate school. You take some pretty poem, some poem that really moves you, and you examine it and pore over its imagery and decipher the philosophy, and what do you come up with? Keats is saying, “Love thy neighbor.”

Ionesco, it seems, when pressed to talk about what his plays “mean,” embraced the idea of the Absurd, maybe even a bit much to take without a grain of salt – he surely knew that was what his listeners wanted to hear. In an article in The New York Times the day Ionesco gave his talk at Columbia, Mervyn Rothstein quoted the playwright as saying:

“Theater doesn’t exist at the moment,” he said, through a translator, in his suite at a midtown hotel. “It’s bad everywhere. Between 1950 and 1960 it was good. Beckett, Genet, Adamov, moi. It was theater where you posed a problem, the most important problem of all: the problem of the existential condition of man – his despair, the tragedy of his destiny, the ridiculousness of his destiny, the absurdity of his destiny. Another interesting problem is the existence of a God, a divinity, as Beckett writes about in ‘Waiting for Godot.’ Man without God, without the metaphysical, without transcendence, is lost.”

            . . . .

“I will tell you a story from Kafka. Men wanted to construct a tower to climb to God. But when they reached the third floor they started to disagree about how to build it, and they completely forgot God. So God got angry, and smashed the tower with His fist. The people were scattered through all parts of the world, speaking different languages, and they have never understood each other since. It’s been that way for tens of thousands of years. Therefore I find the disintegration of language tragic. When I wrote ‘The Bald Soprano,’ I laughed as I made the language fall apart. But I laugh no longer.”

“Let me recall some words from Dostoyevsky, from ‘The Idiot,’“ Mr. Ionesco said. “‘Why do you not love yourself? Why do you love money? Why do you not embrace each other? That would be so simple.’“

It may be fair to say that Ionesco’s thought is profound but not surprising. Why, then, be interested in him at all? The answer, I would say, is: because of the verve, the delight, the excitement he conveys. Those are the same qualities that he demonstrated in his talk at Columbia, qualities that made the morning unforgettable.

I tried to capture the experience in my letter:

It was an interesting experience from top to bottom. Levels. First of all there was the audience, mostly young, all enthusiastic, many there a long time before the door opened so they could try for tickets. I was thinking, What kind of show will this be? Lasers? How funny [I imagined] – just to hear someone read a speech, probably not that much different from the things he’s written, or for that matter from the article in the Times this morning.

Anyway, on another level, there was Ionesco the celebrity coming out on stage with all the flash attachments going off, and the fulsome introduction linking him with all the great names of drama of the past that come to mind.

(As I recall, I am not exaggerating; the introduction for Ionesco couldn’t have been more fulsome if he had been described as an amalgam of Homer, Shakespeare, and all the extant Greek dramatists, both tragic and comedic. I remember wondering how Ionesco was taking this extravagant praise. My recollection is that he was impassive.)

And then Ionesco, the actual person up there on stage, a tiny, frail man with features so sunken that he looked, when not talking, like an oriental clown. And then Ionesco the guru, because he spoke in French with an interpreter (a drama critic!), so those of us who don’t know much French were listening to the voice speaking incomprehensible things, straining to pick up a hint of meaning as the Swami droned on . . . om om om om . . . you know what I mean.

It strikes me now, but didn’t then, that this experience, which I remember vividly, is a perfect “Ionesco situation” – the exaggerated importance of the event, the crowds waiting for the word from the Great One, the communication that goes nowhere. I hope Ionesco appreciated the irony.

And then Ionesco the professional, academic, and playwright, who knows quite well how to handle himself in this situation, thank you, and who has an impassioned way of speaking, whimsical eyes, and extremely expressive hands. And the fans in the audience, who would cheer when he would get off a particularly good one about the human condition . . .

The Times article has a photograph of a droll Ionesco, tiny, with an enormous forehead, seated looking at the camera, languidly staring straight ahead with his chin on his hand. A natural comedian, I’d have said, if I’d had no more evidence than the photograph. Rothstein writes, “He is now ‘75, 76 years old, maybe a little less, maybe a little more,’ and he walks with a cane, but the diminutive Romanian-born French playwright – he settled in Paris in 1938 – has lost none of his fire, or his playful humor, in defending his kind of theater.” He continues:

Mr. Ionesco has long criticized the American realistic, or naturalistic, theater as naïve and simple-minded. “Realism does not exist,” he said. “Everything is invention. Even realism is invented. Reality is not realistic. It’s another school of theater, a style.”

He paused and smiled. “What is real, after all? Ask one of the most important geniuses of science, physics or mathematics. He will not be able to give a definition of real. The only reality is that which comes from inside – the unconscious, the irrational, our thoughts, images, symbols. They are all truer than the truth, than realism.”

Ionesco makes these points in more detail in articles and interviews collected in Notes and Counter Notes: Writings on the Theatre (Grove Press, 1964). Particularly notable is his back-and-forth with the critic Kenneth Tynan, who took the point of view of what Ionesco describes as “realism.” Both make good points; neither gets very far, because both their arguments are about style, not substance. Tynan wants Ionesco to engage with the “real world;” Ionesco is engaged with the real world, to the point where some of his plays seem almost too obviously “political” – not in the sense of endorsing one party or another, but as critiques of the way the world operates. (Rhinoceros has received both blame and praise for this reason.)

An odd personal incident at the time illustrated this blend of the public and the imaginative. In my letter I write:

A week or so ago I had an experience that made me see all this from a different angle. We have numerous analysts and programmers at Time [Inc., where I worked then] who came from behind the Iron Curtain, and I mentioned to a Romanian friend that I was going to be seeing a compatriot [of hers], Ionesco. Oh yes, she said, she knew him, and knew his daughter quite well. The daughter is active in a sort of Romanian Association of Arts and Letters in exile [the Communist regime was in power at that time], and Ionesco had spent time with them at their annual meeting last year, in Paris. I thought, small world, and especially for exiles!

And what was it like to hear Ionesco talk? I wrote in my letter, “The title question [Who Needs Theater Anymore?] remains unanswered.”  In the Times article, though, Ionesco is quoted as answering:

“Tout le monde. People have needed the theater for thousands of years,” he said. “There’s no reason for this to change.”

But why do they need theater?

“For nothing,” he said. “The theater is useless, but its uselessness is indispensable. Why do people need football? What purpose is there?

And even though there is no good theater now, he says, there will be a renaissance. “It will come necessarily” he said. “Because it must. Because theater is a pure necessity of man.”

But isn’t it useless?

“In appearance it seems unnecessary,” he said. “But uselessness and superfluousness are things that are necessary.”

Continuing my account of the speech:

After suggesting that the theater was indispensable because it was so primitive, so basic, he went into a description (for “the younger ones, who may never have heard of it”!) of the Theater of the Absurd, a name he said he wasn’t really comfortable with, although since it referred to a specific time and group of writers, it was [to that extent] useful.

If the Absurd means anything, he said, it means thinking about the absurd [italics mine], not some sort of static principle.

He restated his belief that the only significant human contributions came from “the irrational, the unconscious.” Pirandello, for example, he said, had “ideologies” of psychology which limited him, but his plays are still worth watching because his characters come from far deeper than any theory. (Beckett’s plays, he said in a brilliant phrase, “border reality.”)

He also expressed what many of us found a surprising interest in religion – again, as a project, not a Thing – and in what is happening to the environment.

The really valuable human activities, he said, are art (of the sort he champions), contemplation, and prayer!

In the question and answer period, someone asked if, since he had mentioned “the sacred” as an area worth our attention, some day there might not be a theater of the sacred which also used music and dance (he had said earlier that these were the only living arts at the moment, and the Times says he’s currently writing a libretto for an opera). “It’s what I live for,” he said, “but I suspect that, with the ozone layer and the atom bomb, we won’t last that long.”

The opera is Maximilien Kolbe (1988), with music by Dominique Probst, about a priest in the Holocaust who gives his life to save another prisoner. It has received a number of productions.

He was always droll, and often funny. [In the question and answer period] an actress said she was in an acting school which taught a realistic method, and what did he advise? “GET WELL QUICK!” he said [in English, as I remember it] – “detoxify yourself!”

My last memory is of Ionesco, at the end of his talk, leaving the room, and his wife, a woman even smaller than he was, scurrying after him, ready to protect him from anyone who might bother him. Years ago, I recall reading, someone spotted Ionesco in a Paris movie theater one night, making what the writer said was a typical Parisian picture – sitting with one arm around his wife, the other holding a popsicle.

From his talk:

Those who are to be pitied are those who spend their time in politics, in entertainment, in business, instead of kneeling before the incomprehensible.

[I have only one Ionesco anecdote of my own; I’ve related it on ROT at least once already, but it’s too apt not to repeat on this occasion.  It happened one evening as I was walking my dog preparatory to going uptown to the theater.  As I was returning to my apartment, a pack of youngsters passed me on my block.  They looked like high school students, but I suppose it was college.  Anyway, just as they walked by me, one young man in the center of the group asked loudly, “What do you know about Ionesco?”  A little fellow in front—he really did look like he hadn’t graduated from high school yet—spun around and declared, “Ionesco?  I love Ionesco!”  At that moment, he backed right into a woman making her own way down the sidewalk.  If this had been a scene from a Beckett play, they'd all have fallen into a heap on the pavement.  But they didn't.  Just a brief pinball effect.]


15 October 2012

'Rhinoceros'


In 1953, the world première of Samuel Beckett’s Waiting for Godot opened in Paris and Western theater changed forever.  It was the height of the popularity in the West of theatrical Realism, the 19th-century style of writing and staging that essentially took over the stages of Europe and America, and by the time Godot reached New York in 1956, critics, academics, and audiences were thoroughly confused for the most part about what to make of this new Absurdism (a term, of course, that didn’t really come into use until Martin Esslin used it as the title of his 1961 book The Theatre of the Absurd.)  Absurdist theater seemed to come largely out of France at first, as Beckett (who was Irish but lived in Paris and wrote in French) breached the dam for Eugène Ionesco, Boris Vian, Jean Genet, Jean Tardieu, and Arthur Adamov.  (Godot was not the earliest absurd play; others of these writers had had works staged earlier, but Beckett’s masterwork, especially with its staging in London and New York, brought the genre to mainstream attention.)  By the mid-1960s, Absurdist theater was, while still avant-garde, widely accepted as a legitimate expression of the state of civilization the in the post-World War II, nuclear, Cold War world.  I first saw Godot in 1965, my freshman year in college, and it mesmerized me, causing me to see theater as a whole new realm of possibilities.  My university theater went on to introduce me to Ionesco (Exit the King) and Vian (The Empire Builders), Edward Albee (The Sandbox, which I directed in my first-ever effort; I’d seen a reading of The American Dream when I was in high school, but I didn’t understand what I was witnessing), and Harold Pinter (The Homecoming).  In the years immediately following graduation, before I moved to New York City, I saw Tom Stoppard’s Rosencrantz and Guildenstern Are Dead (which became one of my all-time favorite plays) and a French staging of Tardieu’s La Sonate et les trois Messieurs (The Sonata and the Three Gentlemen).  Needless to say, I’ve seen many more productions of Absurdist and Absurdist-influenced plays since then (see my recent reports earlier this year on Athol Fugard’s Blood Knot, 28 February, and Pinter’s The Caretaker, 14 May), but back in 1965, at that first exposure to Waiting for Godot, the Theater of the Absurd took up residence in a corner of my imagination which it has never relinquished.

So when I got the season brochure for this fall’s Next Wave Festival at the Brooklyn Academy of Music and saw that it would include a revival of Ionesco’s Rhinoceros, I knew I had to try to catch it.  My usual theater partner, Diana, expressed no interest in this season’s offerings at BAM, and there weren’t enough other events in the Next Wave schedule for me to put together a subscription, so I had to wait until single tickets went on sale and hope that the production wouldn’t be sold out.  (The performances were being given in the vast, 2,100-seat Howard Gilman Opera House, so I had some hope that the short appearance would yield at least one single seat, and I was just barely correct.)  So on the evening of Saturday, 6 October, I headed over to BAM’s Peter Jay Sharp Building in Fort Greene for the 7:30 closing performance of Rhinoceros presented in French (with English supertitles) by Théâtre de la Ville of Paris. 

Ionesco’s best-known play was first presented on BBC radio on 20 August 1959 and first staged at the Schauspielhaus in Dusseldorf on 6 November of the same year, directed by Karl-Heinz Stroux.  Rhinoceros didn’t première in Paris until it opened, to excellent reviews, at the Odéon on 25 January 1960 under the direction of Jean-Louis Barrault, who also played Bérenger; on 28 April that year, its English-language stage début was directed by Orson Welles, with Laurence Olivier as Bérenger, at London’s Royal Court Theatre.  It was probably the 9 January-5 August 1961 Broadway production at the Longacre Theatre (with a return from 18-30 September), however, that gave Ionesco unexpected celebrity.  With Eli Wallach as Berrenger [sic] and Zero Mostel as John (for which he received his first Tony), it was directed by Joseph Anthony.  Multiple television versions (De rhinoceros directed in Dutch by Henk Rigters and the German Die Nashörner by director Gustav Rudolf Sellner, both in 1961; El rinoceronte for Spanish TV in 1966) and at least three film adaptations have also been made of Ionesco's best-known three-act play: a German animated short, Die Nashörner, by Jan Lenica in 1964; Næsehornet, directed in Danish by Søren Melson in 1972; and in 1974, an adaptation directed by Tom O'Horgan (best known for staging Hair) with Mostel again as John and Gene Wilder as Stanley (AKA, Bérenger).  There was an Off-Broadway revival in 1996 by the Valiant Theatre Company at Theatre Four on W. 55th Street, starring Zach Grenier, an actor I recently praised for his performance in  John Patrick Shanley’s Storefront Church (see my blog report of 16 June), as John.  Of the many regional revivals of Rhinoceros, I caught one at the Guthrie Theater in Minneapolis in October 1986, directed by my friend Kazimierz Braun. 

Théâtre de la Ville’s Rhinoceros was first staged by Emmanuel Demarcy-Mota, the company’s artistic director, in 2004.  Revived in 2012 principally for a U.S. tour, this production had its American première in Los Angeles at Center for the Art of Performance at UCLA, 21 and 22 September, with subsequent performances at UC-Berkeley on 27, 28, and 29 September and, following Théâtre de la Ville’s BAM début, in Ann Arbor, Michigan, at the University Musical Society on 11, 12, and 13 October.  Part of the 30th Next Wave Festival, Théâtre de la Ville’s Rhinoceros played at the Gilman from 4 to 6 October.  

Théâtre de la Ville, an entirely new company to me, was started in 1968 under the auspices of the City of Paris.  Dedicated to “art in the diversity of its theatrical, choreographic, and musical forms” in the words of founder Jean Mercure, Théâtre de la Ville has since become one of the major cultural outlets in Paris, due largely to the company’s multidisciplinary and multi-national productions in dance and music.  Théâtre de la Ville is funded by the City of Paris and, with its two theaters, a 1,000-seat hall in the heart of Paris and the more intimate 400-seat house in Montmartre, presents about 100 different programs each season.  Emmanuel Demarcy-Mota, who became the company’s youngest director at 38 in 2008, has continued to broaden the audience by introducing productions in foreign languages, educational events, and programs for young people.  In 2011, the theater’s attendance was over 280,000. 

Born Eugen Ionescu in 1909 in Slatina, Romania, Eugène Ionesco has become one of the most significant figures in modern theater alongside Samuel Beckett, Jean Genet, and Harold Pinter.  (The playwright shaved three years off his age and claimed 1912 as his birth year, an inaccuracy reflected in many reference sources.)  Though he insisted he preferred the phrase “theater of derision,” coined by writer Emmanuel Jacquart, the playwright is sometimes dubbed the Shakespeare of the Absurd.  Ionesco’s father was Romanian, but his mother was French and his parents moved to Paris a year after his birth (his first language was French), but he returned to live in Romania when he was 13.  A precocious boy, he’d already written his first play that same year, a patriotic drama called Pro Patria.  (He’d previously written a film script at the request of his classmates who wanted to make a movie.)  In 1938, the writer left his home country again, this time principally because he was appalled by the fascism to which many of his countrymen were flocking.  “I hated Bucharest,” said Ionesco in a 1984 Paris Review interview, “its society, and its mores—its anti-Semitism for example. . . .  It was the time of the rise of Nazism and everyone was becoming pro-Nazi—writers, teachers, biologists, historians . . . .  It was a plague!” 

Rhinoceros was largely inspired by the political atmosphere in the writer’s native country which had effectively become a dictatorial monarchy, later joining the Axis in 1940 under the control of the fascist Iron Guard.  The play’s leading character, Bérenger, whom Ionesco declared “represents the modern man,” has many parallels to the real life of Ionesco, who from 1948 to 1955 worked, much like his Everyman, as a proofreader at a legal publisher.  Bérenger, observed the author, “is a victim of totalitarianism—of both kinds of totalitarianism, of the Right and of the Left”; and, as the dramatist acknowledged in the Paris Review, “I have never been to the Right, nor have I been a Communist, because I have experienced, personally, both forms of totalitarianism.” Having begun with an attraction to theater, Ionesco became discouraged with the state of both dramatic writing and performance in Europe, so he concentrated on prose and poetry.  He returned to playwriting after World War II, composing The Bald Soprano in 1948, and became one of the most prolific writers for the modern stage.  His famous works, beginning with the one-act plays The Bald Soprano (La Cantatrice chauve, premièred 1950), The Lesson (La Leçon, premièred 1951), and The Chairs (Les Chaises, premièred 1952), are too numerous to list.  Rhinoceros, Ionesco’s third full-length work, was first published as a short story (in Les Lettres nouvelles) in September 1957, before being adapted into a three-act play (published—incorrectly under the title Le Rhinocéros when the publisher erroneously added the definite article—in 1959). In 1970, Eugène Ionesco was made a member of the Académie Française; Ionesco died in 1994 and is buried in Paris’s Montparnasse Cemetery.

Over the course of three acts, the inhabitants of a small, provincial French town turn into rhinoceroses as one by one the citizens are caught in the transformation.  Ultimately, only one hold-out refuses to succumb to this mass metamorphosis.  Defying the mass hysteria is the central character, Bérenger, a flustered everyman figure who is often criticized throughout the play for his drinking and tardiness.  “I’m the last man left, and I’m staying that way until the end,” declares Ionesco’s protagonist at the end of the play.  Rhinoceros is often considered a response to and criticism of the sudden upsurge of fascism, Nazism, and communism in the 1930s, ’40s, and ’50s.  I know what’s involved,” the playwright insisted, explaining the phenomenon as he has seen it unfold.  “All my anti-Fascist friends have become absolute, fantastic Fascists because in the beginning they gave in on one little detail.  I am well acquainted with this phenomenon . . . .”  Ionesco, however, also explores conformity, mass movements, crowd mentality, and the tyranny of the mob: Rhinoceros is . . . mainly an attack on collective hysteria and the epidemic that lurk beneath the surface of reason and ideas but are nonetheless serious collective diseases passed off as ideologies. . . .”  The playwright had explained in more expansive terms in 1960:

As usual, I went back to my personal obsessions.  I remembered that in the course of my life I have been very much struck by what one might call the current of opinion, by its rapid evolution, its power of contagion, which is that of a real epidemic.  People allow themselves suddenly to be invaded by a new religion, a doctrine, a fanaticism. . . .  At such moments we witness a veritable mental mutation.  I don’t know if you have noticed it, but when people no longer share your opinions, when you can no longer make yourself understood by them, one has the impression of being confronted with monsters—rhinos, for example.  They have that mixture of candour and ferocity.  They would kill you with the best of consciences.  And history has shown us during the last quarter of a century that people thus transformed not only resemble rhinos, but really become rhinoceroses. 

As Kaz Braun, the director of the 1986 Minneapolis production and himself a refugee from communist Poland in 1985, noted in the Guthrie program: “Beware of all collective hysteria.  Do not trust too much in fashion—widespread common beliefs and common convictions.  Try to find your own belief, attitude, life which you like to follow.  Defend your individuality.  Be free.” 

Staged without intermission over an hour and 45 minutes, the Théâtre de la Ville revival was spread out along the full width of the 46-foot stage to create an outdoor café, the publishing firm where Bérenger works, and the apartment building where Jean lives.  Yves Collet’s set was a sort of minimalist design—the town-square café in the opening act was just a bunch of molded-plastic chairs, for instance, and the office was a sort of two-level box with movable platforms for the second floor.  As the rhinos destroyed the office building, the upper levels started to slant, the two ends lifting up at the outer edges sliding everything and everybody towards the center platform.  Jean’s apartment building in the last act was a smaller version of the office block, without the moving platforms.  The cast of 13 balanced precariously on the sloping platforms like passengers on a listing ship, clinging to the set and one another to keep from slipping off.  The sets were generally lit (also by Collet) dimly with spots of brighter illumination and at moments of turmoil as the rhinos rampage, the lights flickered and shifted like symbolic lightning.  There wasn’t any color anywhere on stage, including Corinne Baudelot’s costumes, which were essentially shades of gray—charcoal business suits for the men, for example, and the equivalent office wear for the women.  The rhinoceroses are often described by the characters as green-skinned, but this vision of Ionesco’s world is gray.  Jefferson Lembeye’s music, which combined electronic sounds and instruments according to the publicity material, approximated the soundtrack of a slasher film, raising the intensity level of the performances. 

In ’86, Kaz Braun actually built full-sized, realistic-looking prop rhinos because, as I recall, he wanted the threat and fear to be real, not imaginary or psychological.  In Théâtre de la Ville’s staging, aside from Jean's transformation in front of us (nicely performed by Hugues Quester, but much less detailed than I think Mostel's Tony-winning turn was on Broadway in ’61, judging from the photos) and shadows from behind a scrim, all the rhinos were invisible.  If the play's about the destructiveness of joining mass movements and going along with the mob, we have to consider that Braun had only escaped from communist Poland a year before.  Ionesco was supposed to have been inspired to write the play by the rise of the fascist Iron Guard in Romania before he left in 1938 and the complicity of Romanians in following its authoritarian leadership when the country joined the Axis.  So Braun escaped a communist dictatorship and Ionesco a fascist one—I don't think either artist was dealing in theoretical situations.  But in today’s France, indeed all of Western Europe, those threats are no longer imminent: Franco’s gone, Portugal’s Antonio Salazar is gone, European communism is all but gone (though there are local tyrants in the east).  Perhaps director Demarcy-Mota has in mind the threat of radical Islamism—or the West’s response to it (France has some of Europe’s most repressive defensive laws such as the banning of the hijab, a Muslim woman’s head scarf), but even that actual danger isn’t as palpable as fascism was for Ionesco or communism was for Braun, so a fear that might be hypothetical or general is a plausible target for a modern mounting of Rhinoceros.  Theatrically, however, the imaginary rhinos put the entire burden on the cast to create the image of the charging beasts (aided, one hopes, by the active imaginations of the audience).  That wasn’t a burden for this company, as you’ll hear.

Aside from stylistic variations, well within the purview of the director, Demarcy-Mota also made a textual insertion.  He added a prologue, delivered by Hugues Quester, the actor who plays Jean.  A passage from Ionesco’s one novel, The Solitary (Le Solitaire, 1973), Demarcy-Mota feels it ”can be read as an intuition of the rhinoceros world to come,” according to the company.  While cutting scripts occasionally makes sense in production, I generally feel that when a director takes it upon himself to add to one, it’s usually at least extraneous.  If Ionesco’d wanted a prologue, he’d have written one.  Demarcy-Mota’s said reading the novel helped him understand the importance of Ionesco’s “conception of solitude.”  Maybe I’m obtuse, but I don’t see that the idea, especially as expressed in Rhinoceros, is that complex.  If the director needs the additional help, fine—but slapping it onto the beginning of the play is unnecessary: the play’s pretty straightforward with its internal symbolism.  (A general note to all directors: we theatergoers don’t need to see all your homework.)  Besides, and perhaps more importantly, prologues delivered by an actor in front of the empty set is about as anti-theatrical as anything I can imagine—and Rhinoceros is nothing if not theatrical.  So, Demarcy-Mota has this spirited, frisky dog who’s ready to run and frolic and he holds him back so he can explain to us what the frolicking to come is going to be about.  Yeah, that makes sense.

Don’t let me get too far ahead of myself.  This is an excellent company, young and energetic and more than up to the task Ionesco’s set.  (All the more reason to let them get right to it.)  The performances were outstanding, and though my French is out of practice, I had no trouble getting Ionesco’s point.  (I did learn that my rusty French isn’t up to Ionesco's absurdist dialogue.  I watched the supertitles—a synopsis is also provided in the program—and they went by so fast, they were practically a blur.  You needed to be a speed-reader to keep up and watch the actors below.)  Aside from the prologue, Demarcy-Mota’s one bad choice in my opinion was that the energy level of the performance was very high.  That isn't necessarily a good thing because, first, it's exhausting (for the spectators, I mean, not just the actors) and, more significantly, it leaves nowhere for the performance to go since it’s so intense from the start.  By the time Bérenger watches Daisy leave to join the rhinos, the last human among his fellow townsfolk, he’s off the meter.  Furthermore, part of the point Ionesco’s making—or part of the way he makes his point about conformity and conceptions of normalcy—is that many of the townspeople, particularly those in Bérenger’s office, accept the potential threat of rhinoceritis with complacency until it literally assaults them in their office building.  When some of Bérenger’s colleagues join the transformed rhinos, they do so relatively calmly.  (I don’t imagine that Ionesco’s friends back in Bucharest ran off in a tizzy when they became fascists.  His alarm was that they followed the Iron Guard as if it was the local book club.)  When Demarcy-Mota has the actors all running at high revs, this shocking acquiescence is diminished.

On the other hand, the director’s focus on the human, rather than the political, point in Ionesco’s play assured that the 2012 revival wasn’t mired in 50-year-old history.  Rhinoceros isn’t a political statement, a warning against totalitarian forces like fascism or communism, irrespective of its inspiration; it’s a cautionary declaration against any kind of monolithic ideology, whether political, religious, or social.  Demarcy-Mota’s stripped-down approach, removed as it was from either Ionesco’s origins or Kaz Braun’s personal history, kept the play alive for us today.  It also meant that the actors could concentrate totally on their roles and not have to portray political stereotypes. 

Rhinoceros is a peculiar kind of ensemble play.  The roles of Bérenger (Serge Maggiani), Jean (Quester), and Daisy (Céline Carrière) stand out because Ionesco’s script throws a spotlight on them, but in performance, all the townspeople have to work together with equal effort and effectiveness, both to establish the performance style and to make the dramatic point.  The Théâtre de la Ville production enhanced the need for that style because Demarcy-Mota depersonalized the characters so much.  As the director wrote in a program note: “Individualism is not considered positively.”  (This is apparently where his absorption of The Solitary came into play, either as inspiration or reinforcement.)  The company came through magnificently, demonstrably controlled and disciplined even as the characters descend into chaos.  You might have an argument with the interpretation—I don’t—but not with the execution.  The cast worked like a single entity or, if you’ll pardon the constructivistic allusion, like parts of a flesh-and-blood engine.  The progress (and especially the end) of the opening scene, the appearance of the first rhino in the town square, was illustrative.  Remember that the rhinos were invisible—no one played them on stage—and that the café was just a collection of white plastic chairs set before a non-descript abstract background.  When the rhino careered through the café, the chairs went flying as the actors knocked them about—but it wasn’t the people wrecking the restaurant, it was the beast, and it was never a question because the actors’ focus wasn’t on the flying chairs, but the animal in their midst.  This split attention established clearly that the devastation was being caused by a rampaging rhino and that the people were all concerned with dodging it and saving their own lives.  It was masterly misdirection, the kind magicians and three-card Monte dealers use but on a mass scale.  While all this physical work was going on, the actors were also speaking their lines in a kind of unnatural rationality—there was a logician present who was being entirely pedantic about what kind of rhino it was, Asian or African, and whether there’d been one or two of them.  This company can walk and chew gum even while they’re spinning a yo-yo.

As Bérenger, Maggiani, was thoroughly enveloped in the ensemble, but it wouldn’t be right to ignore him individually as well.  Now, Bérenger isn’t a hero—he’s not even really an anti-hero.  He’s more like the odd man out, responding individualistically not because he’s Gary Cooper or Clint Eastwood, but because his programming’s incomplete.  He looks like everyone else, except he’s a little unkempt, and he drinks, and he behaves badly.  Maggiani played him as a sort of blank slate who didn’t know any better than to buck the crowd.  He wasn’t strong: he loved Daisy but couldn’t say anything to her; he was tormented by office colleagues, but couldn’t fight back.  When he and Daisy were the only humans left in town, he proposed they repopulate the species like Adam and Eve, but Daisy didn’t react positively and left to join the rhinos.  When he finally defied the attraction of rhinoceritis, I was left with the suspicion that it might not be an entirely triumphant act and Maggiani didn’t do it out of nobility or fortitude.  It was the act of a man who didn’t know what else to do.  Maggiani’s Bérenger was so much a misfit that he didn’t even fit in with mass hysteria!

It seems that most of the press decided not to cover this brief visit.  (There were a few reviews on the Internet of performances at previous stops on the U.S. tour.)  The only local reviews I found were in the New York Times, Back Stage, and the website TheaterMania.  (The other New York dailies would have been out by the time I published this report, but it’s possible—though unlikely at this point—that the weeklies hadn’t come out by then.)  In the Times, Charles Isherwood called the Théâtre de la Ville’s Rhinoceros a “grandly scaled production” sporting a “superb cast” which “marshals a host of stylish theatrical effects.” Andy Propst of Back Stage described Demarcy-Mota’s “tautly choreographed production” as a “viscerally charged new staging . . . that’s both emotionally compelling and intellectually gripping. . . .”  When all the elements are combined, Propst concluded, “the effect is spine-tingling.”  On TheaterMania, David Finkle, characterizing the staging as “abundantly theatrical” which “never loses sight of the need for humor,” dubbed the company “exceptional artists . . . who make the work consistently vital.” 

Though the troupe’s been around for almost 45 years, this was Théâtre de la Ville’s first trip to the U.S. and New York City.  Over the years, we’ve gotten to see a fair number of German, Russian, Japanese, Swedish, and Spanish companies bringing their best and most interesting work here.  Aside from a couple of visits of the Comédie Française, we don’t get to see a lot of French theater.  (I’m not counting those translated megamusicals like Les Misérables and Miss Saigon that were staples of Broadway for a few years.)  I hope Théâtre de la Ville felt its visit here was gratifying and will be coming back often.  The company’s work in Rhinoceros was estimable, and I’d really like to see how they handle some other scripts from the French canon.  I don’t doubt it’d be a worthy addition to New York cultural scene.