09 November 2012

Acre (Acco) Festival, Israel

by Helen Kaye

[The Acco Festival of Alternative Israeli Theatre, the annual Israeli fringe festival, took place this year between 1 and 4 October 2012.  This year was the 33rd anniversary of the Acco Festival, which began in 1980 in one of the Knights’ Halls in the Old City in the town of Acco (also called Acre or Akko), one of the oldest continuously inhabited places on earth.  The site dates back to biblical times, but the current city, with a population of around 47,000, is based on a medieval town.  The annual four-day festival features a competition for original plays premiering at the Festival, along with offerings of local and foreign theater troupes, street theater and open-air performances, a concert stage, artisans' displays, workshops, projects, and a conference.  Most of the Festival offerings are from outside the mainstream of the performing arts and when Helen wrote me about seeing the festival, she said “many of [the] plays had a distinctly apocalyptic frisson.” 

[As I’ve noted before, Helen writes short reviews for the Jerusalem Post (I amended my 20 October report on Harper Regan with Helen’s JP review of the Tel Aviv production of the play) and her coverage of the Acco Festival below appeared in the paper starting on 11 October.  (The dates on each capsule review below are the dates on which Helen wrote her notices, not their date of publication.)]

We're Building a Port Here
Kigler: His Life and Death
Poisoned Hyssop
Dawns
Acre Festival 2/10/12

“One day we won't need so many words to be Jews,” says one of the three high-octane actors in the very political We're Building a Port Here, the idea being perhaps that we won't need to apologize, boast, make excuses for or otherwise explain who and what we are, unless, of course, we manage to destroy ourselves first.
 
Yonatan Kunda, Neta and Raz Weiner use Spoken Word to create a text that is an effervescent, often hilarious riff on language just as their costumes by Michal Kapluto are equally an exuberant riff on shtetl garb.

Nothing escapes. From excessive name-dropping to security-with-a-capital S, authors Anna Cohen-Yanai, Kunda and Neta Weiner expertly flay our every fear, pretension, and sacred cow.  It's a bit overlong, a preachy moment here and there, but oh boy, it's fun.

Despite the presence of a sterling cast giving it their all, David Kigler in the title role, Florence Bloch as his adoring secretary, Rachel Dobson as the archtypical Jewish Mother, Dina Bley as the doctor, Yossi Toledo as brother John and Albert Cohen totally wasted as a clownish messenger from the Next World, Kigler,  written and directed by Oded Lifschitz, is a banal and predictable play within a play about emotional identity.  Kigler, a frustrated and unhappy insurance salesman, is called to the deathbed of his younger, but always more successful brother John. Things go awry though, because John not only recovers but takes over his bro's girl. A rather long 75 minutes.

Poisoned Hyssop (Haralat Za'atar in Hebrew)  by Ala Halihal combines traditional and allegorical Arab puppet theater with the Western tradition. Za'atar seller Yussuf (Misreh Masri) contends his product is one of those miracle herbs that does everything from curing stomach upsets to aiding co-existence. Always amiable, some might say fawning, he creates little shows to that effect for his Jewish customers with the aid of his puppet, Sesame (Henry Andreus). But not tonight.  Sesame forces Yussuf to acknowledge the true misery of his condition, and it kills him.  The show tells rather than shows and Masri overdoes it a bit.

As Sesame, Andreus is polished as Fred Astaire and dances a bit like him too.

Where Shmuel Hasfari uses symbols and allusions to get something of the same point across, new playwright Daniel Zehavi utters a scream of pure anguish, and his Dawns suffers thereby. It shrieks that not only has Israel betrayed every single principle that buttressed its founding, but it has become a vicious and brutal tyranny.

Dawns means a 1000 sunrises, and at each sunrise another enemy is executed at this isolated killing ground where each soldier must remain for a 1000 days before he is relieved. Except that this time there's a new medic whose humanity is still pretty intact, who unconsciously violates the 'norms', which, as they're revealed, move from surrealistic to a mind-numbing routine.

Daniel Shapira produces a stunningly sensitive portrayal of a desensitized automaton for whom a final killing is just too much, complemented by Yinon Shazo as the condemned, Elad Rotem as the medic and Shahar Zakai as the Officer.

A Donkey Eats an Orange
Polio
Marathon
A Family Meal
Acre Festival, 3/10/12

Usually the Acre Festival plays express a variety of takes on life in contemporary Israel, but  many of this year's offerings seem to have a common theme – the decay of Israeli society if not Israel itself; its transformation from a community animated by high ideals and a common goal into splintered groups motivated by self-interest in its least attractive manifestations.

Did artistic directors Moni Yosef and Smadar Ya'aron subconsciously pick precisely those groups that shared what may be their own chilly apprehension of Israel today? Perhaps. Yet it is more likely that being artists, the groups' antennae are attuned to that perception, and respond to its threat.

Donkey and We're Building a Port Here are alike in that they do not have a plot – none of the plays do in the conventional sense – rather they are a collage of iconic Israeli situations. But where Port manipulates language, Donkey employs a wicked and witty irony to carry the bleak message that Israel is set to self-destruct. Moreover, in case we miss the point, piles of burlap rags and objects ram it home as does Grandma's non-recollection that  ”it was either 'am Israel chai' [Israel lives] or 'itbach el Yahud' [slaughter the Jew], but it was against us.”

Actors Tal, Nitzan Naor, Etal Radochinski, Na'ama Radler, and Neta Shpigelman winningly and skillfully portray a variety of Israeli 'types', such as class pet Nitzan, survivor Grandma Neta or über-macho Eyal.

The über-macho Israeli male also features in Aharona Israel's challenging Marathon. It is a movement theater piece during which actors Ilya Dumnov, Daniel Pikes and Merav Dagan run most of the time. They are to be admired for sheer stamina if nothing else, but there's more to them. In this one, being Israeli is spoken/enacted through a series of buzzwords, such as 'Nachman' [of Bratslav], 'grenade', 'yizkor' [memorial]. Why are they running, why does it matter? Is it a point of honor that they must finish what they started, heads held high? Or is the marathon a treadmill from which they cannot alight, a portmanteau of painful memories through which Israel's ongoing struggle for existence and identity is reflected?

Where Donkey suggests that from an early age our children are indoctrinated to certain values, Polio, which has nothing to do with the disease, more or less states bluntly that our children are more brainwashed than educated.

“Let's be careful what we put into our children's heads,” suggests one of the characters.

Polio, an allegory written and directed by Hila Golan, is set on two levels in an actual school and children from the school, both Arab and Jewish, are also actors in it. We are obsessed here with ceremonies, Polio says, a Memorial Culture whose mental clutter is represented by tables and chairs that gradually fill the space and by action that becomes increasingly chaotic. The very title itself is a metaphor because the polio virus causes paralysis and affects mainly children.

Ariel Bronze's A Family Dinner is four gloriously vulgar sketches of dysfunctional families performed with lip-smacking élan by Noa Biron, Daniel Bronfman, Azar Kalmovitch and Uri Yaniv. Milquetoast husband Reuven maddened by the sterility of his family life makes a Faustian bargain with a mysterious messenger that empowers him first to abuse, then murder his wife and son. A gay couple objects violently to the idea that their son is heterosexual. English aristocrats sip afternoon tea as they get colder and colder and in the final sketch, the parents from hell terminally embarrass their Nobel-prizewinning son at a celebratory dinner in a fine restaurant.

Family Dinner rambunctiously sends up racism, arrogance, prejudice and other unlovely characteristics that unfortunately bedevil us.

The Peacock from Silwan
V'lu
Acre Festival, 4/10/12

“The writing is always on the wall,” says Iman, one of the characters in the shattering The Peacock from Silwan, and so it is. Written by Alma Ginehar, directed by Alon Chen and Sinai Peter, Peacock has the awful inevitability of Greek tragedy. You see it coming, but are powerless to avert it.

Peacock is what happens not only when people are not listening but when they do not even hear, when agenda, principle, ideology, egotism  and all the rest forget that it's human lives that are affected. And of course, it's nobody's fault.

Peacock was presented in a spacious and beautiful home in Acre's Old City, but Silwan is, of course, in Jerusalem. The Peacock from Silwan is the name of the beauty salon Iman (Samira Seraya) runs in the house. It belongs to her father, the crippled Gemayel (George Iskandar), who also plays a mute lad living with his mother Amal (Fabiana Meyuchas), also playing Efrat, an archeologist digging under the house for evidence of David's City.

Gemayal has obtained an injunction halting the dig and the tragedy is set in motion. Beautifully acted, thoughtfully presented and - with a blip or two – excellently written, Peacock is one of the best shows at Acre in years.

It's never a good beginning when the author/director of a piece needs to explain his creation, and if Martin Mogiliner's V'Lu seeks the interface between art and life it has a long search ahead. It's a multi-disciplinary work employing live action, video, and multiple stages with the audience moving among them as the scenes demand.

As his proof of that interface, the author proudly counts the real-life romance that blossomed between dancer Bar Alteres and performer Ariel Bronze.

Unhappily the piece itself is pretentious nonsense that seeks to impress through obscurity. The best evidence for that is that the stagehands wear hooded robes and the performers don't crack a smile throughout.

[The Acco Festival, supported by Israel’s Ministry of Culture, the Old Acre Development Company, and international organizations, has been produced by the city of Acre since 2000.  Many of the performances are staged in restored historic sites, such as the Crusader Citadel and Knights' Halls, in Acre’s Old City.  The festival’s become emblematic of the coexistence between Acre's Jewish and Arab inhabitants and each season's program includes performances by Arab artists, and presentations by theater professionals provide training for local Arab and Jewish teens, including newly-arrived immigrants.  The event has been reduced or postponed only twice because of ethnic disturbances: during the Second Intifada uprising in October 2000, and in 2008 due to the Yom Kippur riots, after which the festival was held during Hanukkah week.]

04 November 2012

The Gypsy Robe


Many professions have superstitions.  Possibly sailors have more than most others—and maybe ballplayers; but I’d venture to say that high up on the list are actors, some of whose beliefs go back centuries.  Most “civilians” (as one of my acting teachers used to call non-theater folk, the muggles of the stage world) know that actors, directors, and stage hands all wish each other “Break a leg!” instead of “Good luck!” a ploy to ward off misfortune.  (Dancers, understandably, don’t use this expression, I hear.)  The common explanation of the reason behind this tradition is that actors believe that calling for good luck tempts the gods of theater to rain down the opposite.  Others explain that by wishing another actor good luck, you are giving away you own luck.  (I’ve always wondered, though I’ve never checked, if this theater greeting is related to the similar German expression, Hals- und Beinbruch, which literally means “neck and leg break” and is used as a good-luck wish.  It always seemed an infelicitous thought to offer someone at the top of a ski slope just about to schuss down the mountain.)

Some outsiders have heard that its dangerous to name Shakespeare’s Macbeth or to quote from it inside a theater—the play’s believed to be cursed—so we say “The Scottish Play” and refrain from citing lines from it outside a performance.  One of the greatest of Shakespeare’s tragedies, productions of the play are said to have been followed by disasters since its début in 1606.  Other aspects of the play have lent force to the superstitions attached to it, including King James I’s fear of witchcraft and magic.  The play had been written for James who was said to have traced his lineage back to Banquo, predicted in the play to “get kings, though thou be none” by the Weird Sisters.  (Some even believe that the incantations Shakespeare wrote for the three witches are actual spells that were used in England at the time and that uttering them in a performance summons evil after the show.)

If someone quotes from Macbeth or speaks its title in a theater, the hex can be averted by quoting from The Merchant of Venice,  considered the Bard’s lucky play: "Fair thoughts and happy hours attend on you."  Or the unlucky actor can leave the dressing room, run around three times, knock on the door, and ask to be allowed back in.  Cursing or spitting is frequently thrown in just to be sure.

It’s also bad luck to whistle back stage in a theater—but that one comes from a fact-based concern: theatrical rigging, the old rope-and-batten kind, was derived from ships’ rigging and at sea, signals for raising and lowering lines were given by whistling.  The wrong whistle at the wrong time could actually result in a stagehand dropping a sandbag or a flat on some poor actor’s head!  (The superstition specifically says that if someone whistles in a dressing room, the actor nearest the door will lose his job.)  So, no whistling back stage, all right?

Other theater superstitions include the belief that the color green is bad luck, related apparently to the way gaslights enhanced green costume fabric and reflected it onto the actor’s face, causing her to look seriously ill.  Real flowers, jewels, money, mirrors, and coffins on the stage are seen as bringers of bad luck.  More bad-luck omens: peacock feathers, opening on a Friday, applying your makeup while someone’s looking over your shoulder, and unpacking your makeup before the reviews are out.  Good luck can be generated if an actor’s shoes squeak on his entrance or if a cat takes up residence back stage.  Spilling face powder is bad luck, but if a chorus member dances in the spilled powder, it guarantees her career. 

That chorus dancer, however, has her own, now long-running good-luck charm: The Gypsy Robe.  Since 1950, an elaborate tradition has grown up around what was once just a simple piece of practical back-stage apparel, and though it is a Broadway tradition born and nurtured, versions of it have been adopted by regional theaters and even high schools and colleges.  It all started by accident, really, and I’m going to tell you the whole story.

First, let me explain what a “gypsy” in the theater is.  It has little to do with the Roma or the musical called Gypsy (which is about the stripper Gypsy Rose Lee, for those who don’t know already).  A Broadway gypsy is a chorus dancer, boy or girl (chorus members are always “boys” and “girls,” no matter how old they get), a member of the dance ensemble, someone who dances in the line.  It is the part of the profession applauded in the 1975 musical A Chorus Line (an old review of which I posted on ROT on 31 August).  In Show Business, one of New York’s theater trade papers, Leanne Boepple helped define the Broadway gypsy:

Who are the gypsies?  The martyrs.  The troopers.  The workhorses who don’t always get the recognition, or the dressing rooms with the stars on them.  The diverse range of performers who are celebrated in “A Chorus Line,” whose anthem (ask any gypsy) can be “What I Did For Love.”

Until A Chorus Line came along, Ruby Keeler played the most famous gypsy in 42nd Street (Wanda Richert played the part in the 1980 stage adaptation), but she went out a youngster and came back a star.  Of course, that’s Hollywood (and later Broadway) fiction.  If a dancer becomes a featured performer, she’s no longer a gypsy.  (Think of Cassie in Chorus Line, who moved up the ladder only to find herself needing to get back in the line.)  They are almost always anonymous performers, seemingly interchangeable.  Theatergoers seldom know their names or anything else about them.  They are nomads, going from gig to gig, show to show, like their namesakes (which is their only connection to the Roma). 

It’s a pretty hard life, really.  Most gypsies spend their whole performing careers in the ensemble, and it’s usually a fairly short career—like an athlete’s.  Age and injuries, both of which are inevitable, make certain that’s how it’ll be.  Especially talented chorus dancers go on to longer careers as choreographers—and a few extraordinary ones become featured dancers and even stars and manage to go on, like Gwen Verdon or Chita Rivera did, until they’re grandparents.  Most chorus dancers don’t get that lucky, so they remain gypsies, hoofing from show to show, theater to theater, line to line.  Phyllis French, a Broadway chorine from the ’50s, explains, “Gypsies are the people who take every opportunity to perform, not just because they have to pay the bills, but for the love of it.”  (Now, if that ain’t a song cue . . . .)

It’s also a pretty small world, though you might think, with all the musicals and all the productions and all the theaters around the country, on cruise ships, in Las Vegas, and even abroad nowadays, that it’d be a big field.  The fact is that most dancers stick with their own beat—Broadway and tours, Vegas and cruise ships, and so on.  So they meet the same dancers pretty frequently and get to be at least familiar with one another professionally, if not fast friends.  That happens, too, of course: people with similar lives who understand one another tend to gravitate together—to commiserate, if nothing else.  “You know people from auditions and shows,” affirms chorus dancer Albertina Horstmann, who performed in the 1940s and ’50s.  “And you are all in the same boat. You're going for a common goal . . . when you go out for nine months doing a show, the cast becomes your family.”  And that’s how this story begins.

In 1950, according to the legend, chorine Florence Baum of Gentlemen Prefer Blondes, which had opened on 8 December 1949 at the Ziegfeld Theatre, went into the men’s dressing room in a pale pink dressing gown with white feathers (probably ostrich, not peacock—but who knows). The men all tried it on—you can picture the scene, something from La Cage aux Folles or Victor/Victoria, maybe—and fellow dancer Bill Bradley persuaded Baum to let him have it.  (One version of the story has it that Bradley wore the robe on opening night of Gentlemen and paraded around back stage conferring good luck on the production, which, as we know, turned out to be a huge hit.)  As a good-luck omen, he sent it to Arthur Partington, his friend opening in Call Me Madam at the Imperial (12 October 1950).  Bradley told his friend that “the legendary gypsy robe” had been worn for good luck by all the Ziegfeld Follies girls back in the 1920s.  Call Me Madam received unanimous rave reviews, as history records, so Partington pinned a feathered rose from Ethel Merman's costume to the robe and passed it on to a friend in the chorus of Guys and Dolls, opening at the 46th Street Theatre (24 November 1950). Baum obviously never got her dressing gown back, but the tradition of what became the Gypsy Robe was born and the robe, with a memento from each production attached, continued to be passed from one show to another.

The Gypsy Robe is presented on opening night to the dancer who has the most Broadway chorus credits.  The Actors’ Equity Association keeper-of-the-robe, a former gypsy, insisted, “It has to go to a chorus person.  No principals.  We always say, ‘Sorry folks.  You’ve got the Tonys, Circle Award, and all these different things, but you don’t have this one.  This is just chorus.’”  (AEA, the union which represents chorus dancers, has a separate contract for members of the chorus, known as the “pink” contract for the paper on which it’s printed, so the distinction is easy to make.)  Purely ensemble shows aren’t eligible and the length of the run is immaterial: the sole criterion is how many Broadway shows the dancer has worked in.  The honor rewards tenacity and persistence, not quality; it’s about life, not art.  (Longevity, by the way, isn’t necessarily a criterion: one gypsy can accumulate lots of credits in a brief time, say in a series of short-lived gigs—one dancer did four shows in his first year in the business—while another may take years to rack up productions because she stays with long-running shows to maintain the security of a paycheck.)  There’s also no limit to the number of times a dancer can be awarded the robe: if a gypsy in one show has the most credits and then moves on to another chorus line where he has the most shows on his résumé again, he gets the robe.  If there’s a tie, with more than one gypsy having the same number of shows to their credit, the previous winner delivering the robe decides who gets the robe for the new show.  (What?  You thought they staged a dance-off?)

Every time the robe is passed along to a new recipient, a souvenir of the receiving musical is added.  Soon the robes become a garish mix of mismatched colors and strange shapes.  As the tradition grew, the embellishments became more and more elaborate, including embroidery and actual artifacts from the shows.  When a dressing gown is filled, it’s retired, and a new robe begins the circuit.  Some of the applications can be quite bulky: a hand puppet can replace a sleeve and a hood might be sewn on.  Some Gypsy Robes have been accessorized with an elaborate hat as part of the decoration.  The contribution of Tarzan (10 May 2006) included bits of the set, costumes, and stage curtain.  (Today Actors’ Equity, which had taken charge of the Gypsy Robe procedure in 1982 and keeps its history, makes the basic garment especially for the purpose.  It’s a plain, off-white muslin kimono-style dressing gown—no feathers.  A new robe is built at the start of every season.)  It takes about 20 shows for a robe to get filled up.  By the time one robe from the 1960s was retired, it held 52 items and by the 1990s, there were eight existing robes in retirement because they’d all gotten so full of remembrances.  Equity now records 15 retired robes in existence, the oldest of which dates back to 1976.

Two retired robes are displayed at the Smithsonian Institution in Washington, three are at the New York Public Library for the Performing Arts at Lincoln Center, and three are on display in the Museum of the City of New York.  One of the Smithsonian robes, from the 1983-1985 seasons, includes mementos from La Cage aux Folles, Zorba, Marilyn, Baby, The Tap Dance Kid, The Human Comedy, Oliver, Sunday in the Park with George, The Wiz, The Three Musketeers, Harrigan and Hart, Leader of the Pack, Take Me Along, Grind, Big River, and Singin’ in the Rain.  The other is from the 1995-1997 seasons and contains memorabilia from Victor/Victoria, State Fair, The King and I, A Funny Thing Happened on the Way to the Forum, Big, Rent, Chicago, Once Upon a Mattress, Play On!, Annie, Dream, Titanic, and Steel Pier.   All remaining retired Gypsy Robes are kept by Actors’ Equity where the procedure is supervised under the auspices of the Advisory Committee on Chorus Affairs (ACCA).  (Presently retired robes are mostly at the New York City national Equity headquarters, but the union plans to distribute them to regional offices in the coming years so that local AEA members and visitors can see them.  The Miami and Chicago offices have one already and plans to display one in L.A. are in the works.)  The circulating robe is also stashed at Equity between opening nights for safekeeping until the next presentation.

The presentation of the Gypsy Robe—Equity trademarked the name in 2009—was originally pretty route-step and casual.  After Bill Bradley gave the first  Gypsy Robe to his friend Arthur Partington as essentially a gag, the robe was passed along haphazardly, often to a friend of the last recipient or to the most popular dancer.  Sometime in the 1960s, however, a more formalized procedure was established and through the ’70s and ’80s, a ritual developed.  There’s now a specific ceremony with official rules overseen by Equity and ACCA governing the way the robe’s presented, worn, and exhibited on stage.  The rules for the eligibility and selection of the winner of the Gypsy Robe are:
  • The Gypsy Robe goes only to Broadway musicals with a chorus.
  • The robe goes to a chorus member only, the dancer with the most number of Broadway chorus credits.
  • It must be delivered by Half-Hour on Opening Night to the member selected.
  • The new recipient must put on the Gypsy Robe and circle the stage three times while cast members reach out and touch the robe for good luck; the new recipient visits each dressing room while wearing the Gypsy Robe.
  • The new recipient supervises the addition to the robe of an application from the new show.  There are important rules for adding mementos: For wearability, durability, and longevity, add-ons must be lightweight, sturdy, and reasonably sized so each Gypsy Robe can represent a full season.
  • The opening-night date and the recipient’s name are written on or near the memento and only cast members sign that section of robe.
  • The recipient will attend the next Broadway musical opening and will present the Gypsy Robe to the next honored “Gypsy” in that show.

On the opening night of a new musical, somewhere between an hour and an hour-and-a-half before curtain time, while the doors from the street are still locked, before any theatergoer is even within earshot, and only the house staff is anywhere around, the stage manager announces, “On stage for the Gypsy Robe!”  The chorus members of the new show, whispering in anticipation and excitement, leave their dressing rooms, some already partly costumed and made-up, and flow in from the wings to gather center stage in a circle.  Principal performers, directors, and stage hands assemble nearby, but only chorus dancers may join the circle.  This starts the Gypsy Robe ritual.  The previous winner of the Gypsy Robe, accompanied by representatives of Equity and sometimes former Gypsy Robe recipients, brings in the garment.  An Equity rep and the last winner stand in the middle of the circle and the previous recipient announces the next honoree, now known as “the Gypsy” for the evening.  After the union rep delivers a short speech about the history of the robe and its significance to all gypsies, the new Gypsy puts on the robe amidst the applause, cheers, and, often, tears of castmates, parades around the circle three times counterclockwise as the cast touches the garment for good luck.  Then, wearing the robe, the Gypsy makes the rounds to every dressing room, chorus dancers’ and principals’ alike, to bless the show with good fortune.  By tradition, the wearer of the Gypsy Robe even goes into empty dressing rooms—because the blessing’s not just for the performers.  It’s for the show and for the theater, too.  Especially for the dancers, the ceremony is quite moving: “It really sums up your whole career to date,” explains a chorine who’s received the robe once in the ’90s and again in the ’aughts, “and the fact that you're actually being acknowledged for all that you've done is rare, and it really it means a lot.”   

Not all the ceremonies go according to the prescribed ritual.  On 23 April this year, on the stage of the Lunt Fontanne Theatre, when the Gypsy Robe honoree’s name was called out, James Brown III of Ghost The Musical couldn’t . . . ummm, fulfill his duties.  He couldn’t make the triple circuit of the assembled gypsies as required by the ritual because, you see, the dancer was on crutches with a cast on his foot.  Brown had suffered an accident and was temporarily immobilized, so that evening’s Gypsy stood in the middle of the magic circle wearing the robe while the ensemble rotated around him so that everyone could carry on the tradition of touching the Gypsy Robe.  As for the second part of the Gypsy’s duties, Brown managed to visit every dressing room to bless the show as required, climbing the theater’s stairs and meeting the challenge. 

In the days following the ritual, the Gypsy gets together with the musical’s costume crew to create a patch on the robe for a talisman to represent the show.  Every cast member in the show will sign it.  The augmented robe is then removed to a safe storage place at Equity’s Times Square offices to await the next celebration of the ritual, opening night at the next eligible musical production on Broadway. 

At Half-Hour, when all the actors are required to be present in the theater to prepare for the performance and when the house is traditionally opened to patrons, the Gypsy, briefly the center of attention, accorded special recognition by her or his peers and colleagues, morphs back into a chorus dancer.  The hoofer takes her or his place in the ensemble, anonymous once again.  As is the lot of the gypsy, this performer will get no special curtain call or hear her or his name over the PA system.  The audience will leave the show, a hit or not, never knowing that there was a Queen or King of the Gypsies on the stage that night.  But that’s what it means to be a Broadway gypsy.  Won't forget, can't regret / What I did for love.

There have been some milestones along the Gypsy Robe trail.  I tried to find out who the Gypsy Robe honoree with the most credits of all was—I’ve read about some in the upper teens—but I couldn’t find who holds the record.  I also couldn’t determine who the oldest Gypsy Robe winner was, but the youngest recipient is Brynn Williams, a young chorus member in the Broadway musical In My Life (20 October 2005), who was 12 when she received the robe on stage at the Music Box Theatre.  Her other Broadway credit was Chitty Chitty Bang Bang and she’s gone on to become a featured player in Broadway productions of 13 and Bye Bye Birdie.  (I don’t know if he’s the oldest recipient ever, but dancer Harvey Evans, formerly billed as Harvey Hohnecker, claims to be “the world's oldest working Broadway gypsy”—he’s 71 now—and has won the robe twice: for Sunset Boulevard on 17 November 1994 and Oklahoma! on 21 March 2002.)  As I’m writing this, the latest honoree is Lisa Gajda, the second of the 2012-13 season, who received the Gypsy Robe from the previous recipient, Rod Harrelson of Bring It On (1 August) on 10 September, the opening night of Chaplin at the Ethel Barrymore Theatre.  Previously, Gajda received the robe for Taboo, Times They Are A Changing, Cry Baby, Finian’s Rainbow, and Elf As a six-time recipient of the Gypsy Robe, according to Equity’s records, Gajda is the chorus member who’s been so honored the most, but she actually has a seventh honor.  On one occasion, the dancer was selected to receive the robe but requested that the honor go to the next eligible gypsy.

[In 2018, to avoid using a name that many see as demeaning and derogatory, the members of Actors’ Equity voted to rename the robe the Legacy Robe.]

30 October 2012

Time & Place; Concept & Style

[Back in 1988, I made a point for the fall to see as many different Shakespearean productions as I could find. Most were in small, often out-of-the-way spaces, frequently converted storefronts, by companies that didn’t last very long or had been formed just to present this one production. A few were major Off-Broadway productions, like the New York Shakespeare Festival, in the early months of its multi-year marathon of all 37 of the Bard’s plays (1987-97), and a couple were even out-of-town shows, such as an Antony and Cleopatra I saw at Washington’s Shakespeare Theatre at the Folger (the predecessor of today’s Shakespeare Theatre Company).

[The purpose of the exercise was to keep a journal of the impressions I got from the performances—not reviews or even the kinds of reports I’m now posting on
ROT, but little prose pieces, no more than 500 words long, discussing the treatment of Shakespeare in stage performances. Focusing on the directorial or production concept, I described the performances principally in terms of their visual design (i.e., set, costumes, and lighting) and acting style. I spotlighted one aspect of the production—or several productions together—that made some kind of impact on me, for good or ill. Some of my observations pertained only to Shakespearean productions, others applied to the classics in general, and a few were valid for all theater work. Nonetheless, they were all expressed in the journal as commentary on American (essentially New York) Shakespearean theater.

[I’ve used bits of the journal, occasionally whole entries, as the basis of
ROT articles over the 3½ years I’ve published the blog—a testimony, I think, to how fascinating the overall experience was in the end. Now I’m going to compile four separate entries with related themes and present them pretty much as I wrote them 24 years ago. I’ve included the original production information to give you an idea who I saw doing what, when I saw it, and where.]


TIME & PLACE

[On Wednesday, 21 September 1988, in the first week of my Shakespeare theater project, I saw the RAPP Theater Company’s Romeo and Juliet at the Theatre at St. Clement’s, 423 W. 46th Street in Manhattan’s mid-town Theater District. On Saturday, 24 September, in the second week, I attended another Romeo and Juliet, this one presented by the Independent Theatre Company at the House of Candles (formerly an actual candle shop) at 99 Stanton Street on the Lower East Side of Manhattan. I wrote this entry on Sunday.]

Both the Independent Theatre Company and the RAPP Theater Company attempted to transpose Romeo and Juliet to American milieus. The rationale for this seems to have been that the directors didn’t trust either the audiences to accept and understand the play or Shakespeare to communicate with modern American audiences unless the play is moved to immediately recognizable and accessible places and times. Neither company seemed to have relocated the story in order to say something unconventional about or through the play. (The RAPP Romeo and Juliet did present a new interpretation, but the change of venue didn’t bear on this.)

Not only is this reason patently mistaken—the play’s a classic precisely because it transcends its time and place to communicate to all cultures—but such transpositions, unless they’re very carefully thought through and combined with changes in the text, usually cause incongruities in the language and actions of the plays. Insignificant by themselves, together they can jolt the spectator out of the world of the play often enough to destroy the essential connection between the audience and the play. A few cases in point:

The RAPP company wanted so much to make Romeo and Juliet American that rock music played throughout, the Capulet party was a backyard barbecue and Benvolio and Mercutio played baseball. With such a strong American environment established, references to Verona and Mantua became disconcerting. So did the presence of a Prince, since American cities don’t have princes. Moreover, I couldn’t believe that a modern, middle-class, American girl like this Juliet could ever fear ghosts to the extent that her Act IV soliloquy requires. I also wondered why Friar Laurence didn’t just pick up a telephone and call Romeo instead of trusting his explanation of Juliet’s “death” to a hand-delivered letter.

The Independent Theatre Company Americanized its production by making the characters Italian-American in the Mafia vein. This inspired particularly those playing the lower-class characters to affect Hollywood hood accents. Somehow, “What light t’rough yonda winda breaks? It is de east, and Juliet is de sun!” just doesn’t ring right. I kept flashing on the hoods in Kiss Me Kate singing “Brush Up Your Shakespeare.” There was also a good deal of knife fighting—a suitable substitute for sword play, certainly, except that the general impression of mobsters is that they tend to duel with guns, not knives.

Often such transportations of Shakespeare to another time or place can be illuminating as well as theatrically innovative. Half measures such as these, however, don’t usually accomplish much. When Orson Welles staged his striking fascist Julius Caesar in the ’30s, he was making a comment on the times. The same director’s production of Macbeth set in a Haitian voodoo world was a carefully worked-out adjustment to make the play accessible not to black audiences but to black actors. Arthur Laurent’s transposition of Romeo and Juliet to a ’50s urban jungle for West Side Story was, of course, a complete adaptation of both language and story. None of these simply recostumed the characters and plunked them down in an alien world. And none was conceived because the producers felt that American audiences couldn’t enter Shakespeare’s world without their help. We should resent the implication that we do.


WEIRD SISTERS, GOOD IDEAS

[I saw two R&J’s during my Shakespearean journey, and two Midsummer Night’s Dream’s, but the one production of Macbeth was presented by the New Rude Mechanicals at the Pelican Studio, 750 Eighth Avenue, in the Theater District. I saw the show on Thursday, 3 November 1988, during Week 8 of my Shakespearean exploration, and wrote the journal entry on Thursday, 10 November.]

Because of his popularity and flexibility, Shakespeare may be the world’s most manipulated playwright. In addition, because of limited space, budget and technology, small companies producing him must make decisions which affect casting, too. Ideally, practicality marries art in a concept which accommodates the company’s needs while opening the play to new perceptions, uncovering buried ones, or strengthening neglected ones.

A wonderful example of this alliance occurred in the New Rude Mechanicals’ production of Macbeth. An all-around good production with strong acting and an obvious and deep respect for the material, its use and treatment of the witches was especially remarkable for its economy and sagacity.

You can’t do Macbeth without the witches, but you can do without some of its many messengers and servants. Since few Off-Off-Broadway companies can afford extras, directors simply cut these roles, give their lines to other characters, or send out actors playing other roles to perform their duties in disguise. Director John Pynchon Holms avoided all these and said something interesting at the same time. The witches—undisguised and unabashed, but unrecognized as witches by the others—were the messengers, servants, and extras.

There were three levels on which this scheme worked. First, as the messengers, the witches seeded and nurtured the plot. As the bleeding Captain, for instance, one witch reported Macbeth’s valor, putting the notion of the thane’s promotion in the King’s head. After Macbeth murders Duncan, a witch played the Old Man who relates the occult happenings surrounding the death, planting the idea that the events may not have been altogether natural.

The second level was less directly involved in the events of the play. As the various servants, such as the Porter who greets Macduff and Lennox when the murders are discovered and the waiters at the banquet where Banquo’s ghost appears, the witches’ presence suggested their control over Macbeth’s life and fate. They were always there, keeping an eye on things.

All this was simply well-planned doubling. In the third level, Holms put the witches “invisibly” on stage in portentous scenes. For instance, they watched as Lady Macbeth reads her husband’s letter about the predictions and Duncan’s arrival and when she soliloquizes while Macbeth is murdering Duncan. They hovered on the fringes of the action, staring at the focal character as if willing her or his actions. They didn’t enter into the action, though they sometimes echoed lines such as Malcolm’s “shift away” when he flees the castle after his father’s death is discovered, or made sound effects such as the knocking that unnerves Macbeth just as he’s about to murder his king.

This strategy implied that an external force had taken control of Macbeth’s life. Whether wittingly or unwittingly and whether the force was the Devil—whose putative servants witches are—or some abstract evil such as greed or ambition, we were left to choose. Still, the text, enhanced by a few unintrusive production decisions, can support this interpretation. Holms and his company didn’t merely solve some troublesome practical problems; they gave their audience something to ponder.

 
 WHAT IS PERIOD COSTUME?

[I returned to the New Rude Mechanicals’ Macbeth for another journal entry in the ninth week of my Shakespearean excursion (I kind of liked this production), composing this observation on Sunday, 13 November.]

Shakespeare’s 400-year-old locales are inevitably remote from us, but some, like Caesar’s Rome, Cleopatra’s Egypt, and Lear’s ancient Britain, were “period” settings even in Elizabethan theaters. Historians know little about the performances of that era, but they believe that the costumes were mostly 16th- or 17th-century clothing, with a few antiquarian touches for the more exotic characters. Not until the 18th century did theaters attend to historical accuracy in clothing.

So what is “period dress” for Shakespeare? Ancient Greek or Roman, or Italian Renaissance? Elizabethan? Jacobean? Take your pick.

Bigger question: Is it even necessary? Clearly not, since revealing productions of Shakespeare in this century have been mounted in modern dress, 19th- and 18th-century costume and fantasy clothing of every description, including those of Peter Brook’s now-classic circus-inspired A Midsummer Night’s Dream. If Shakespeare’s own King’s Men put no great store in period accuracy, dressing the 14th-century Richard III as a 16th-century monarch, why should we? Clothes don’t make the man; costumes don’t make the show.

So why worry? Because a bad decision can send the production down an unproductive track. Updating for the sake of superficial relevancy is a potentially fatal trap.

Other possibilities, however, can be liberating. This was the case with the recent New Rude Mechanicals’ Macbeth, whose costume design, credited simply to “deBolt,” included contemporary elements with allusions to “ancientness” and “Scottishness.” Though doubtlessly in part budgetary, the decision was made with at least a corner of an eye on artistic interpretation. Theater, after all, often makes virtues of necessity.

The basic costume for the mortal males—the witches were far more fanciful—was a foundation of modern attire draped with rough wool- or burlap-like tunics or sashes. The colors were muted, mostly charcoals, browns, or blacks, except for the almost blood-red royal sash worn first by King Duncan, then by Macbeth, and finally by Malcolm. The modern under-costume suggested general character: the more soldierly wore combat boots and bloused trousers; the more administrative, including Duncan, wore civvies. Other modern accouterments included contemporary haircuts, military field jackets, bayonets, turtlenecks, eyeglasses, and flashlights.

Because of their nondescript coloring, I paid little attention to the costumes after first remarking them. They did make their point at the outset, though. The lack of period specificity asserted that to Director John Pynchon Holms this play isn’t just about an 11th-century Scottish king; it’s relevant to today, not lost in some past era, and to all cultures, not only ancient Scotland or modern America. Simply transposing the play to contemporary America narrows it as much as some directors fear leaving it in its own period—whatever you think that is—would.


COLD WARRIORS

[On Tuesday, 6 December 1988, in my 15th week of seeing plays by the Bard, I caught the New York Shakespeare Festival’s presentation of Coriolanus, part of the company’s on-going Shakespeare Marathon. The play was staged at the Public Theater’s Anspacher Theater at 425 Lafayette Street in the East Village, and I composed the entry on Sunday, 11 December.]

Attempting the whole Shakespearean canon, some of which are overfamiliar and others not very good, probably necessitates occasionally straying from the conventional stagings of the plays. Steven Berkoff’s production of Coriolanus, New York Shakespeare Festival’s sixth in its Shakespeare Marathon, is its farthest stretch yet.

While I had mixed reactions overall, I found much of the highly stylized work theatrically very interesting. I was particularly taken with the combat scenes which seem emblematic of the overall production concept. There were three fight scenes, not counting Coriolanus’s murder at the end. One was the individual combat between Coriolanus and his Volscian adversary, Tullus Aufidius. This was followed by the victorious Roman assault on Corioli. While these were both interesting moments, the clearest example of Berkoff’s stylization came in the first battle, the initial Roman attack on the Volscian stronghold.

Berkoff’s ensemble, dressed in black shirts and trousers with high, black boots, were arrayed apparently at random around the playing area. Having been established as the Roman army, though the same nine men also played the Volscian army and the Roman citizens, the group fought an invisible enemy with mimed weapons. In moderate slow motion, much like the speed of T’ai Chi, the Chinese martial art-cum-exercise which it very closely resembles, the struggle was more like a dance than a choreographed battle in the usual sense. The movements, performed expressionlessly by the actors and different for each combatant, were repetitious and carefully controlled. They resembled fighting actions but abstracted, as if only the essence of each stroke or blow was performed. Each soldier, fighting his unseen opponent, moved very little from one spot on the stage, as if there were a nail through the sole of his boot. A few fighters did cover small amounts of space, but even this was mostly with the upper parts of their bodies; they didn’t move their feet very much except to keep their balance.

The battle was accompanied by drumming from the on-stage percussion group on a platform over the stage-right entrance. The drum for this fight was predominantly a snare-like instrument with a sharp, high-pitched thwack-thwack-thwack. The rhythmic beating, somewhat faster I think than the rhythm in which the fighters moved, not imitative of battle sounds, was also an abstraction. It might have recalled horses’ hoof beats or a volley of musket fire or even the beat of a battle drum—or perhaps a rapid, adrenaline-driven heartbeat.

The abstractness of the sound and movements, the lack of a personified enemy and the coolness of the execution created a fascinating theatrical moment. It was almost a brutal ballet, the kind of battle scene common in Kabuki or Beijing Opera whose aesthetic beauty belies the underlying violent and deadly reality. In line with the rest of Berkoff’s production, this depiction removed the heat and threat from the scene for me. There was no blood, not just because the production shunned its use, but because the warriors were bloodless. This was a true cold war, in the literal sense of the word.


25 October 2012

“The Writer in the Family”

by Roger Rosenblatt

[Roger Rosenblatt is the author, most recently, of Kayak Morning: Reflections on Love, Grief, and Small Boats.  The article below was published in the New York Times Book Review of 13 May 2012.  The author used to deliver oral essays at the end of occasional NewsHour broadcasts on PBS when that program often presented compositions by contributing writers.  “The Writer in the Family” is very much in that vein and I found it both amusing and, as usual for Rosenblatt’s contemplations, accurate.  I hope readers of ROT will enjoy this rumination of the status of writers at home as much as I did.  ~Rick]

So there I stood at the front of my granddaughter Jessica’s fourth-grade classroom, still as a glazed dog, while Jessie introduced me to her classmates, to whom I was about to speak. “This is my grandfather, Boppo,” she said, invoking my grandpaternal nickname. “He lives in the basement and does nothing.”

Her description, if terse, was not inaccurate. My wife and I do live on the lower level of our son-in-law’s house with him and our three grandchildren. And, as far as anyone in the family can see, I do nothing, or next to it. This is the lot of the writer. You will hear someone referred to as “the writer in the family” — usually a quiet child who dresses strangely and shows inclinations to do nothing in the future. But when a supposedly grown-up writer is a member of the family, who knows what to make of him? A friend of my son-in-law’s asked me the other day, “You still writing?” — as if the profession were a new sport I’d picked up, like curling, or a disease I was trying to get rid of. Alexander Pope: “This long disease, my life.”

Writers cannot fairly object to being seen in this way. Since, in the nothing we do — the “nothing that is not there and the nothing that is” (Wallace Stevens) — we do not live in the real world, or wish to, it is fruitless and dishonest to protest that we do. When family members introduce us to one of their friends, it is always with bewilderment camouflaged by hyperbole. “This is so-and-so,” they will say, too heartily. “He’s a great and esteemed writer.” To which their friend will reply, “Would I have read anything you’ve written?” To which I reply, “How should I know?”

At home, they will treat us like domesticated, dangerous animals, pet pandas or snow leopards, patting and feeding us, while eyeing our teeth. Or they will make touching attempts to associate us with comprehensible pursuits, such as commerce. When he was 3, my 5-year-old grandson, James, proposed that the two of us go into business together. “We will write things and we will sell things,” he said, thereby yoking two enterprises that are rarely yoked.

Much of our familial treatment as weirdos is not only merited, it is also sought. We deliberately cultivate a distance from normal experience, whatever that may be. We seek and relish anarchy. One day, another writer and I were standing on a hill overlooking the irritatingly civilized village of Williamstown, Mass. The sun was shining, the flowers flowering, the air had just been sterilized. I remarked, “What I would like to see now is a gang of thugs stripping that car over there.” My companion added, “With the church bells tolling.”

The world of orderly decency, harmless ceremonies and modest expectations, i.e., family life, is not the writer’s. One morning at breakfast, when she was in the first or second grade, E. L. Doctorow’s daughter, Caroline, asked her father to write a note explaining her absence from school, due to a cold, the previous day. Doctorow began, “My daughter, Caroline. . . . ” He stopped. “Of course she’s my daughter,” he said to himself. “Who else would be writing a note for her?” He began again. “Please excuse Caroline Doctorow. . . . ” He stopped again. “Why do I have to beg and plead for her?” he said. “She had a virus. She didn’t commit a crime!” On he went, note after failed note, until a pile of crumpled pages lay at his feet. Finally, his wife, Helen, said, “I can’t take this anymore,” penned a perfect note and sent Caroline off to school. Doctorow concluded: “Writing is very difficult, especially in the short form.”

If the sad truth be known, writers, being the misfits we are, probably ought not to belong to families in the first place. We simply are too self-interested, though we may excuse the flaw by calling it “focused.” As artists, writers hardly are alone in this failing. In Stephen Sondheim’s masterwork, “Sunday in the Park With George” (at least the first act was a masterwork), we are shown the gloriously self-involved Seurat dotting away at isolated trees and people in his all-consuming pursuit of the famous park painting. Among those consumed by his zeal is his mistress — not technically family, but in the family way. He ignores her, leaves her high and dry. He’s an artiste, after all. If one took a straw vote of the audience a few minutes before the first act ended, they gladly would have stoned the miserable son-of-a-bitch artiste to death. But then, in the very last scene, the separate parts of Seurat’s painting coalesce before our eyes. Everything magically comes together. And the audience gasps, weeps in wonder. So who is the superior character — the man who attends to the feelings of his loved ones, or the artist who affects eternity?

Even when writers move to embrace the family, appearing to be one of the group, it is often in the interest of putting the group to use in their work. Alex Haley defined the family as a “link to our past,” another way of saying Roots. For the wolf of a writer, the family is a crowd of sitting ducks. There they assemble at the Thanksgiving table, poor dears — blithering uncles, drugged-out siblings, warring couples — posing for a painting, though they do not know it. The objects of the writer’s scrutiny may be as blameless as a day in Williamstown, but in the story he has in mind, the writer, being the freak he is, will infuse his family with warts and all, because defects make for better reading than virtues.

A few writers have expressed themselves on the matter of families, not always encouragingly. Reluctant high school students learn from Bacon that wife and children are “hostages to fortune.” John Cheever, recalling life in the family he grew up in, remembered their backs. “They were always indignantly leaving places,” he said. Margaret Drabble saw families as “dangerous.” On the sunnier side, André Maurois, George Bernard Shaw and Mark Twain lustily sang the praises of family life. George Santayana called the family “one of nature’s masterpieces.” Once you learn that line, you are not bound to repeat it.

See what I just did? I made a lame quip that only someone who knew Santayana’s adage about the mistakes of history being repeated would get, and even then, at best, the quip would produce an embittered smirk. And from whom? Another writer. Need I also mention the quotations from Pope and Stevens dropped into this essay earlier, just to show off? This is how precious, not to say annoying, we writers can be. By the way, as soon as Jessie introduced me as jobless and subterranean, I immediately thought of Ellison’s Invisible Man, thus displaying yet another of the writer’s antisocial features — Romantic self-aggrandizement. In fact, the writer in the family is so out of things, so socially inept, that it may require an institution as basically benign as the family to take him in. We writers may be unfit for human consumption, but something about the malleable, permeable family structure says to us, That’s O.K. Of course, to further indicate how unfit we can be, we are perfectly capable of abusing that tolerance and calling it boring.

Whatever. The writer may not be good for the family, but the family may do wonders for the writer simply by teaching him that “it takes all kinds,” including him. A generous view of the world may not be as artistically riveting as crazy acrimony, but it is a lot more pleasant to live with. (Who among us would choose Scott and Zelda as our folks?) Besides, “It takes all kinds” is what the best of art says anyway, albeit with finer brush strokes. When Jessie introduced me, I watched her classmates for a reaction, either laughter or horror. There was no reaction whatever, not one bat of one eye. A man who lives in the basement and does nothing? And his name is Boppo? They treated me like family.

 

20 October 2012

'Harper Regan'

I don't know what to make of Harper Regan, the new play by Simon Stephens being presented through Sunday, 4 November, by the Atlantic Theater Company.  I mean that literally: I don't know what to make of it because I can't figure it out.  I can't see why Stephens wrote it or why anyone would produce it.  My frequent theater companion Diana had the exact same response.  (The people sitting behind us at the Linda Gross Theater on the evening of Friday, 12 October, left at intermission and the guy sitting next to me kept falling asleep.)  I’d read Ben Brantley’s near-rave review in the New York Times on Thursday, but what he saw is a mystery.  Brantley wasn't just positive, he was enthusiastic, while I got nothing from the play at all—not even any especially compelling performances.  Now, I’ve often had disagreements with Brantley, enough so that I take his assessments with more than a grain of salt, but usually I can find some inkling of what he’d seen, good or bad, that differed with my estimation.  This time, though, we’re so far apart it’s unfathomable to me.

After a strange meeting with her boss, at which she asks for time off to visit her dying father and her boss refuses her request, 41-year-old Harper Regan walks away from the job she hates, her Uxbridge home in the suburbs of West London, and her husband and teenaged daughter.  She doesn’t tell anyone she’s going to Manchester to see her father, who’s slipped into a diabetic coma, in the hospital.  Harper and her family used to live near Manchester, in Stockport (playwright Stephens’s own hometown) where her mother, from whom she’s been estranged, still lives but from which the Regans had to move when husband Seth was accused of creating child porn.  Harper believes he’s innocent and the pictures he took of children in the park and stored on his computer were misconstrued; she also believes that her mother thinks Seth is guilty while her father supported her contention.  Harper no longer speaks to her mother, separated from Harper’s father and remarried now to a much younger man.  The visit to Manchester, where she’s arrived only to find that her father had died, will change that and a lot of what Harper thinks is settled family history.  While she’s away, Harper stabs a young man she meets in a bar in the neck with a broken wine glass and has nearly-anonymous sex with a stranger on the floor of a hotel duplex (she’s never seen a hotel room with two floors and a staircase).  When she gets back to London, she goes straight for a bridge where she earlier met a 17-year-old schoolmate of her daughter and reveals that she’s actually been stalking him for weeks.  The Atlantic’s press release concludes that “we are folded into an absorbing story about a woman who explores the limits of loyalty, morality, and the bonds of family.”

Harper Regan premiered under Marianne Elliott's direction at the Cottesloe Theatre of the National Theatre in April 2008 with Lesley Sharp as Harper Regan.  The play had its Israeli premiere at the Gesher Theater in Tel Aviv in November 2009 in Oded Kotler’s staging with Laura Rivlin in the title role and the U.S. premiere was at the Steep Theatre in Chicago in January 2010 with Robin Witt directing Kendra Thulin as Harper.  Staged by Gaye Taylor Upchurch, the director of Stephens’s first and only previous New York production, the New York première began at the Atlantic with previews on 20 September and the opening on 10 October.  On 15 October, the theater announced the production would be extended an additional week from its original closing on 28 October.

Simon Stephens, at 41 the author of two dozen plays, has won, among other honors, an Olivier Award for Best New Play, On the Shore of the Wide World at the Manchester Royal Exchange and the National Theatre in 2005.  He’s considered a writer in the “in-yer-face” theater movement, a confrontational style of playwriting that started in the 1990s.  According to coiner Aleks Sierz, a British theater critic, the term means theater that “grabs the audience by the scruff of the neck and shakes it until it gets the message. . . .  It implies being forced to see something close up, having your personal space invaded.  It suggests the crossing of normal boundaries.”  Stephens’s work includes Bluebird, the dramatist’s Off-Broadway début presented by ATC last year; in 1998, it was the writer’s maiden presentation at the Royal Court, which has since produced many of his works.  (His first play, which premièred at the Edinburgh Festival in 1997, was Bring Me Sunshine.)  Stephens’s work has often been seen abroad, including productions in Germany (Pornography at the Deutsches Schauspielhaus in Hanover, 2007; The Trial of Ubu at the Schauspielhaus in Essen, 2010; Three Kingdoms at the Kammerspiele in Munich, 2011), Estonia (Three Kingdoms at the NO99 Theatre in Tallinn, 2011), Holland (The Trial of Ubu at the Toneelgroep Amsterdam, 2010), as well as diverse theaters around the U.K.  (Stephens is one of the two most-produced English playwrights in Germany.)  He’s also written for television (Dive for Granada TV and the BBC, and an adaptation of Pornography for Channel 4, both 2009).  His latest works include The Curious Incident of the Dog in the Night-Time, adapted from Mark Haddon’s novel, at the National Theatre and Morning at the Traverse Theatre and Lyric Hammersmith, both this year.  Stephens is currently under commission to the Young Vic, Manchester Royal Exchange, and the National Theatre, where he was named the first Writer-in-Residence ever in 2005. 

The writer was born in 1971 in Stockport, a suburb of Manchester, and he’s set many of his plays there.  His father, with whom he had a strained relationship because of the older man’s conservative politics, died in 2001 at 59.  As in Harper Regan, Stephens’s family life included “fracturing and reconciling,” including a resolution of conflicts with his mother after his father’s death.  “I think writers have obsessions that they return to in play after play, and I certainly have mine around family and Stockport—whether it is possible to tell the truth, the consequences of lying and whether it’s possible to ever go home again,” the playwright has said.  He left Stockport, the small-town atmosphere of which he disliked, after graduating from the University of York and lived two years (1992-94) in Edinburgh (where he joined the punk-rock band Country Teasers) before moving to London where he now lives with his wife and young children. 

Harper Regan was originally going to be titled Seth Regan and focus on the husband.  Stephens originally planned to explore how sexual misconduct engenders emotional turmoil that arises when sexual appetites collide with moral principle.  Then he met at the National Theatre with Nicholas Hytner, who was looking for plays with important parts for actresses in their 40’s and 50’s.  At first Stephens resisted Hytner’s hints, but he began to ruminate on the shift of focus from Seth Regan to Harper.  He said he found the idea “[m]uch more interesting.”  Even though Seth’s problems are still at the center of the play, the perspective became Harper’s.  Most analysts say the play’s about Harper’s mid-life crisis, but that seems a piddly theme for the 21st century.  Even actress Mary McCann, who plays the role at ATC, spoke of having “gone through something of a midlife crisis too.”  McCann, though, adds, “This is a woman who finds herself finally facing up to truth in her life and dealing with that truth . . . .”  Even that dramatically richer point is wan for our times, I think—though I’ve noticed from the British TV shows we see here that their society is several decades behind ours when it comes to feminism and female empowerment, at least in fiction.  (Consider the great British TV series Prime Suspect which was driven by two forces: the prickly, often abrasive personality of the detective played by Helen Mirren and the overtly sexist environment of the still-heavily male police establishment in England even as women officers, even high-ranking ones, were common here, in fiction if not in real life.) 

My problem is that I haven’t been able to come up with a better statement of what Stephens was writing about in Harper Regan.  (I don’t subscribe to the notion apparently advocated by playwright Sam Shepard, as I quoted him in my 10 September ROT report on Heartless, that we shouldn’t “ask what a play is about” or Village Voice reviewer Michael Feingold’s contention “those who pursue logical explanations” should be disparaged.)  A play that’s not about something holds no interest for me and is ultimately a waste of stage space.  It’s also hard to write about a play whose central idea I can’t uncover, so I’m left with a bit of a conundrum here.  All I have is little more than a flat statement that, in addition to a play that didn’t have anything to say to me, the characters are uninteresting, the situations contrived and inflated, the acting unengaging, the directing lifeless, and the physical production dreary.  When we were having a snack after the performance, I said to Diana that what confounded me most was that for ATC to have produced Harper Regan, someone not only had to have read the script, but probably would have seen the play on stage in London or perhaps Chicago.  How does a presumably theater-savvy pro see this script in production and still want to do it?  To me, it’s like having someone watch a guy get his tongue nailed to a post and then saying, ‘Gee, I’d like to try that.’  Why, for heaven’s sake?

As I was searching the ’Net for reviews of the New York staging after I saw it—I read the Times when it comes out because I subscribe to the paper, but I do a ’Net search for other notices after the performance—I came across a blog from the Theatre Development Fund, TDF Stages.  (TDF is the organization that operates the TKTS booth in Duffy Square.)  In his article “This Room Isn’t Real (But The Feelings Are),” Mark Blankenship argues that director Upchurch chose the production style for Harper Regan deliberately and with a lot of consideration.  Blankenship, the on-line newsletter’s editor, describes the style of the ATC production:

In her production at the Atlantic Theater Company, director Gaye Taylor Upchurch reminds us that Harper Regan hovers just above reality, that Harper’s on a symbolic journey like Odysseus or Everyman.  Actors keep their movements to a minimum, and the set (designed by Rachel Hauck) suggests locations instead of stating them.  When it’s time to change scenes, we even see the actors push walls into new configurations, reminding us we’re in the theatre.

Leaving aside the point that Odysseus’ and Everyman’s journeys are both mythic and universally momentous—Everyman’s is to the afterlife and Odysseus has given his name to signify an extended adventurous voyage, an intellectual or spiritual quest—which doesn’t seem to me to fit Harper’s “glum little journey” to Manchester, Blankenship appears to be about to try to justify Upchurch’s bland, soulless production on the basis that it’s symbolically minimalist.  He even quotes Upchurch herself in his apologia: “Simon’s dialogue always seems very naturalistic, but actually there’s a poetry to it that’s very deliberate and very spare . . . it doesn’t require a kitchen sink.” 

First, I’d have to dispute that there’s much poetry in Stephens’s dialogue, which Linda Winer characterizes as “long, bogus streams of consciousness”; at least I didn’t hear anything lyrical in the vein of, say, David Mamet or August Wilson whose prose often rises to the level of what Anna Deavere Smith calls “natural poetry.”  But whether it does or not, Harper Regan certainly doesn’t need kitchen-sink Naturalism.  The alternative, however, isn’t gray-carpeted platforms and partitions the actors flip up or down to reset each scene.  There’s surely a whole theatrical world in between those poles that isn’t drab and untheatrical.  Furthermore, when I saw that the actors were shifting all the scenery (including flipping the panels of the collapsible set or hauling the occasional hand prop and piece of furniture that Hauck has incorporated into the design), I didn’t see it as a Brechtian way to remind us “we’re in the theatre”; I thought it was just a way of eliminating stage hands. 

According to Upchurch, this is also the rationale for the static acting.  She wanted to make “sure we weren’t doing anything movement-wise that would take away from the tension.”  Accepting that there is tension, then, no, a director doesn’t want to dissipate it by gratuitous movement by the actors.  But, again, the alternative isn’t near immobility in an almost bare set.  Hauck explains that this strategy was also part of the design decisions: “What’s the bare minimum that we can do this scene with?” Upchurch would ask her designer.  This leads to some contrived and unlikely actions by the actors now and then, for instance in the fairly realistic scene between Harper and her mother, set in the older woman’s suburban kitchen.  Within the gray-walled space, Alison is chopping vegetables at a small teacart she’s using as a butcher-block table.  The cart’s crowded with objects for the task of making a salad plus a few other things like a pitcher of water with lime slices.  First, why in the kitchen everything would have to be piled onto the tiny cart when there’s certainly a counter and a sink, and so on, I can’t explain.  (Yes, I know English kitchens are smaller than American suburban ones—but this is a house, not a flat, and the kitchen is surely larger than the one in my Manhattan apartment and I have a couple of small counter tops.  Besides, when Alison’s husband and his apprentice join the two women briefly, they have plenty of room to walk around.  Two people, let alone four, couldn’t fit in my kitchen—forget about walking around in it.)  So when Harper has to put something down on the cart and it’s a tight squeeze, I wondered why she wouldn’t set it down on a counter or in the sink.  The business is illogical, not symbolic.  You want to pare down the naturalism of your set, then pare down the naturalism of the action, too.  When Grotowski mandated getting rid of all unnecessary spectacle in his theater, he didn’t then plan to stage the actual preparation of a meal on a wooden platform with a crate for a prop. 

What am I bitching about?  An awkward bit of staging?  Well, not exactly.  It’s emblematic of a kind of half-thought-out concept.  Upchurch directed ATC’s production of Stephens’s Bluebird last season but I didn’t see it so I don’t know if she used a similar approach.  Her program bio doesn’t list any other titles, so I don’t know anything about her previous work—though I assume she’s a relatively inexperienced director.  (Upchurch, who seems to be about 38 now, graduated from Wake Forest University in 1996 and, aside from staging ATC’s Bluebird, has an Off-Broadway assistant-director credit in 2007 and two assistant directorships on Broadway in 2007 and ’08, all for musicals.)  What it looks like to me is the work of an artist with some still-forming ideas that she hasn’t really integrated yet, applying them in one area without anticipating that they’ll have inapt repercussions somewhere else.  It also appears that she’s trying out ideas that seem right in the abstract, in a theoretical sense, but haven’t been tested on the ground before she committed to them.  Furthermore, Blankenship is arguing that Upchurch has wisely chosen this non-Naturalistic production style to strengthen Stephens's point theatrically.  A director can have an arguably valid concept and even execute it successfully, but end up with a bad show.  Even if all the director's ideas are correct and reasonable—and they might be under the right circumstances—she can still mount a dull and lackluster production by removing all the potential personality from the staging.  If Blankenship’s right—and given Upchurch’s own statements, I assume he is—I think that’s what’s happened in ATC’s Harper Regan.

In Blankenship’s article, Upchurch finishes up by stating that “it was important to establish why we should care about [Harper’s] journey and her family . . . .”  That’s a fairly obvious goal, dramatically speaking, but, yeah, that’s right.  We do have to care or there’s no effective drama.  The problem is, that’s what happens.  I started out by complaining that Ben Brantley seems to have reported on a different play than the one Diana and I saw.  But, ironically, Elisabeth Vincentelli of the New York Post, seems to have seen the production I caught.  In fact, she puts her reply to Upchurch’s directorial objective quite succinctly:  whatever else we learn about Harper, “we still need to be invested in what happens to her, otherwise there’s no show”; yet, the reviewer laments, the title character ends up being “the least interesting . . . character ever invented.”  Vincentelli opens her review pretty bluntly:

Welcome to the most boring midlife crisis of the year.  No matter what happens to Harper Regan, the title character of Simon Stephens’ new drama, it’s hard to care.

Her supervisor snottily denies her time off to visit her ailing father: We don’t care.

She discovers her dad has died: don’t care.

She goes AWOL from her husband and daughter: still nothing.

As for the notion that Harper’s spree has been a great journey of discovery, Vincentelli observes that while we learn the odd detail of her life, such as her favorite bands, “[b]igger issues . . . are pushed aside.”  Harper’s excursion is little more than “a series of more or less preposterous encounters,” hardly an odyssey.  The Post review-writer sums up her response to the performance, which she describes as “a mediocre play given a mediocre production,” by adding, “The most emotion this show creates is the joy of finally being able to leave the theater after two hours and 20 minutes of mind-numbing soul-searching.” 

As for the performances, even Vincentelli has praise for “some worthy supporting turns,” but by the time the production was under way, I’d lost interest so thoroughly that I had trouble focusing much on the cast’s work.  (I did note as the performance was unfolding that every member of the Harper Regan cast had problems with the various regional and class dialects of the characters.  The production’s dialect coach is Ben Furey.)  Mary McCann’s Harper is as bland and unengaging as the play, leaving the production without a center.  McCann is a founding member of ATC (and wife of artistic director Neil Pepe), but I’ve never seen any of her other work, so I don’t know how this performance compares.  (Most reviews say she’s immensely talented and appealing.)  Considering the other evidence on display here, I blame Upchurch, who previously directed McCann in the Stephens début, Bluebird, last season, for all the acting, including McCann’s.  (The script has to be blamed as well, of course.)  Stephens speaks of the actress’s emotional depth and others praise her talent for being both vulnerable and tough, intelligent and emotional, and so on, but I saw only suppressed and artificial, trying to put across the baseless actions in the calculated vignettes if not convincingly, then consistently. 

Those supporting performances vary from unpersuasive to downright annoying.  In that last category I put Madeleine Martin (who appears on cable TV’s Californication) as Harper’s daughter, Sarah.  Petulant is the operative word for the character, a stereotypically prickly teen, but Martin’s characterization is grating and studied, as if the character were asking herself at every turn, ‘What can I do to get under my parents’ skins?’  Martin’s performance is further undermined by her nasally and sharp voice, which Marilyn Stasio describes as “the metallic whine of an industrial saw” in Variety.  Gareth Saxe does a commendable job with a severely neglected role, ironic if it was originally intended to be the title part.  From what we learn of the character, he should be unlikeable, but Saxe neutralizes that even as he essentially disappears except as a plot point. 

Many of the reviewers like Jordan Lage’s portrayal of Elwood Barnes, Harper’s cold and creepy boss, and I’m forced to agree that the actor pulls this weird guy off while projecting enough humor to keep Barnes from becoming a total turn-off; in fact, his arguments almost seem reasonable—before he makes what sounds like a proxy pass at Harper’s teenaged daughter.  Of the people Harper meets in her jaunts outside the home and office, the most passable performance is turned in by Christopher Innvar (whom I saw do an ineffective and ineffectual Petruchio in a 2007 Washington staging of The Taming of the Shrew) as the married man Harper meets on the Internet and has a one-night stand with in the Manchester hotel room.  Like a lot of the supporting characters in this play, James Fortune should be thoroughly icky, but Innvar manages to make him actually kind.  Perhaps the flashiest role is Peter Scanavino’s Mickey Nestor, the self-proclaimed journalist with a violent and virulent anti-Semitic streak whom Harper stabs in the neck with a shattered glass.  The performance is all bluster and shouting, however, and the violence—both his and Harper’s—comes out of nowhere as if Stephens decided he needed something big to liven up the script.  (Well, he does, but this doesn’t cut it.)  As the teen Harper meets on the bridge near her home, Tobias Rich, Stephen Tyrone Williams (who appeared as the Xhosa student in Athol Fugard’s My Children! My Africa! at the Signature—where he also had accent problems—on which I reported on 11 June) barely pulls off the age (he’s in his mid-20’s) and, though he, too, is a favorite among the reviewers, I didn’t feel Williams came off as anything more than a cypher (though I think the actor was aiming for “enigma”). 

Finally, I need to say something about Mary Beth Peil as Harper’s mother, Alison Woolley.  (The actress also plays the meddling mother-in-law of Julianna Margulies’s character on TV’s The Good Wife.)  I’ll discount what must be one of the oddest hairdos on this decade’s stages—I can’t really describe it except to say that it’s a cascade of gray frizz that continually falls into Peil’s face—and say that I could well understand what might put Harper off her and Peil gets that across palpably.  I’m still not sure why Harper’s supposed to believe Alison’s version of events after believing for so long that her mother has been on the wrong side of family conflicts, but that’s Stephens’s responsibility, not Peil’s.  She’s still a control freak and a dragon lady as far as her daughter is concerned, and Peil intimates that she’s got something more up her sleeve that the play doesn’t reveal, and that makes the character at least fully rounded instead of the cardboard cut-outs presented by the other actors.  (Once again, I’m going to lay the blame for this on the director and the playwright.  Actors get fired if they defy their directors too openly—although I did once take over a production from which the cast had fired the director!)

I’ve already characterized Brantley’s Times review; he calls Harper Regan “beautiful, sharp and melancholy” and Upchurch’s staging a “geometrically precise production.”  The Timesman praises every choice Upchurch made, as well as every element of Stephens’s script (Harper’s get-away, which Brantley also dubs an odyssey, rises to the level of “a born-again epiphany”) and every performance from the cast (McCann is “stunning”); absolutely nothing in this production is wrong in Brantley’s estimation. 

On the other end of the spectrum, of course, is Vincentelli’s Post evaluation, which I’ve already quoted sufficiently.  In between lie all the rest of the published critical response.  Of the 11 other reviews I read, three are mostly positive, six are largely negative, and two are mixed but leaning positive.  (With the Times’s rave and the Post’s pan, that makes the tally 4 pos-7 neg-2 mixed.)  The issues on both sides of the divide were basically the same ones raised by Brantley, Vincentelli, and me.  In the Daily News, Joe Dziemianowicz writes, “Life is messy, and the British playwright Simon Stephens captures that fact,” though he does add that “the drone of willful eccentricity at times drowns out the ring of authenticity.”  Upchurch’s production is “thoughtful” and Hauck’s “canny convertible set” is “efficiently and intriguingly designed.”  Former New York Times reviewer Wilborn Hampton in the Huffington Post calls Harper Regan a “searing play” which “is full of surprises, though upon reflection they may not be all that surprising.”  “Stephens,” Hampton asserts, “is a subtle playwright whose delicately crafted scenes are deceptively dramatic.  Harper Regan is one of those plays that at first may seem as though nothing much is happening, but in which everything is happening.”  The ATC production is “studiously underplayed” by the “splendid” cast—McCann’s acting is “a quiet tour-de-force”—which makes “Harper's journey of self-discovery a small gem.”  The AP’s Jennifer Farrar says that Stephens’s “insightful drama” is “an uncannily honest portrait” in a “well-crafted production” at ATC.  The AP reviewer affirms that “McCann is luminous” in the title role and the ensemble exhibits “mindful restraint.”  “Upchurch creates a permanent sense of tension” with Stephens’s “masterful” dialogue which is “naturalistic, sometimes ambivalent.”  The playwright’s “an expert at conveying the defining moments that can occur in ordinary conversations,” concludes Ferrar. 

Coming down on the other side of the difference of opinion is Marilyn Stasio of Variety, who declares that the crisis of Harper Reganis wasted on an uninspiring character” whom Stasio calls a “bore.”  The play is “schematic” and, Stasio suggests, “episodic” and “artificial.”  The reviewer sums up: “It took some courage for Regan to leave this place.  Too bad she had to come back.”  The New Yorker’s Hilton Als, calling the play “nearly pointless” and “drivel,” sums it up by dubbing its premise “forced dramatic tension.”  (Als singles out Madeleine Martin as “the loudest actress . . . on the American stage.”)  In Newsday, Linda Winer seems to have a positive estimation of the play, offering several left-handed compliments until her last line when she observes that “there's something wrong when we care more about” one of the subsidiary characters “than about [Harper] or her journey.”  Back Stage’s Suzy Evans opens her notice by saying, “Rachel Hauck’s layered set beautifully illustrates what Simon Stephens’ ‘Harper Regan’ only attempts to achieve,” by which she meant “the many facets of Harper’s existence.”  Evans explains that “the script fails to grasp these layers” and asserts that “Upchurch’s stiff direction keeps Stephens’ dialogue from flowing and causes the interactions to feel calculated.”  The Back Stage review-writer concludes that “in trying to complicate the uncomplicated, ‘Harper Regan’ is far too muddled for its own good.”  In Entertainment Weekly, Thom Geier proclaims that Stephens’s “overly talky” play “does not always live up to the promise of its title character.”  Other than the family scenes, Geier feels that Harper’s encounters “have a tendency to drag” as the script “meanders into narrative cul-de-sacs.”  The scenes tend “ to falter in the authenticity department,” says Geier.  “They just don't always ring true.”  On the website TheaterMania, David Finkle maintains that Stephens has written some “striking” plays up to now, but proclaims, Harper Regan “simply doesn't impress as one of them.”  Finkle describes the play as “bland,” a “series of . . . relatively unedifying chats” whose premise is “a stale conceit that doesn't make for engaging drama.”  He calls the ATC production a “troubled work” in which the set design is “just one more miscalculation.” 

The men in the middle are Michael Feingold of the Village Voice and Scott Brown of New York magazine.  Feingold, describing Harper Regan as “intriguing,” reports, “It's indecisive but constantly alive.”  He adds that though Harper is “always believable,” her “late emergence from her shell of passivity makes the play problematic.”  In general, Feingold, who’s often a contrarian I’ve observed, asserts, “Along with the clearly intended moral ambiguities, Stephens proffers muddy dramaturgical uncertainties, presenting his heroine as a series of tentative hypotheses that don't equal a fully portrayed statement,” but continues, the playwright has “Upchurch's sharp, austerely clean-lined production to keep his vagaries from drifting away.”   In the New Yorker, Brown, who equivocates a lot in his review, starts off by saying, “Everything about Harper Regan—and everything about Harper Regan—feels dislocated . . . .  It’s a puzzling sensation, and sometimes Simon Stephens’s midlife-walkabout is merely that: puzzling.  Sometimes it approaches ghostly sublimity.”  Scott continues in this “on the one hand/on the other” vein:

The show’s a kind of comedy and Harper is a kind of clown, but the laughs, such as they are, reverberate inward, and they bruise.  And, occasionally, simply mystify.

Many of Harper’s run-ins and elliptical conversations have a stuttering, first-draft feel to them, and some simply seem extraneous—this might’ve been a one-act, were it not for the marginalia.  

Of Stephens’s “sequential but atomized vignettes,” Brown writes: “Some of these pas de deux are mesmerizing; others, eye-glazing; still others, strangely repetitive, as if looped.”  Upchurch’s staging, Brown adds, “often aggravates and underlines this agglomerative, ramblesome quality.”  In his ultimate analysis, however, Brown states that Harper Regan is “both probing and, yes, prurient.” 

[I don’t know if it says anything about this play or production, but I found that this crop of reviews contains a larger number of small factual errors (plus one grammar mistake) than I’ve seen before.  Maybe it has something to do with the review-writers’ having trouble focusing on the performance closely enough to catch the facts as they go by.  Two writers, for instance, misstated the age of Sarah, Harper’s daughter: Linda Winder in Long Island’s Newsday, who said the character was 14, and Jennifer Ferrar of the AP, who described her as “college-age.”  Sarah’s 17 (the same age as Tobias, the schoolmate Harper’s been stalking) but I can see where Ferrar’s misunderstanding might have come from.  Sarah goes to “college,” but it’s not an American-style post-high school institution; that’s what Europeans, including Brits, call “university.”  In the U.K. and the Commonwealth, “college” is a private secondary school, usually of high academic standing, for students 16 to 18 years old.  (In my junior year of high school, I went to the Collège du Léman near Geneva.)  And speaking of Tobias, two reviewers, New York’s Scott Brown and Suzy Evans of Back Stage, put his encounters with Harper on a “train” or “tube” (that’s the subway to Brits) platform.  In both scenes, they met at the Grand Union Canal, which Harper points out runs from London to Birmingham, making a bit of a deal of it.  Back Stage’s Evans also put the Regan’s suburban London home in “Oxbridge,” which isn’t actually a place at all.  (“Oxbridge” is the portmanteau name—think “Brangelina”—that refers to the Universities of Oxford and Cambridge.)  The Regans live in Uxbridge—just as the program states.  And Brown is the only reviewer to age poor Harper from 41 to 43.  Referring to a different meeting in the play, Marilyn Stasio wrote in Variety that Harper picked up James Fortune in an Internet café, but that skips a step.  Harper used a computer at the café to hook up with James; then they met in real life (at the hotel, I believe).  Stasio’s oddest slip, though, is her assertion that Harper has no reaction to Mickey’s vile anti-Semitic outburst” in the bar except to walk off with his leather jacket.  Really, Marilyn?  She busts a glass and stabs him in the neck, for Pete’s sake!   (Oh, and that grammatical error was committed by Joe Dziemianowicz in the Daily News when he wrote that Harper visited her mother “who she hasn’t talked to in years.”  Say it ain’t so, Joe!  Should be “whom she hasn’t talked to . . . .”  I hereby sentence you to stand in Times Square and apologize to the spirit of William Safire while receiving 20 lashes with a wet “On Language” column.)]