21 February 2026

Replicating Classic Art Works

 

[Art and technology have been colliding for some time.  Earlier instances of this conjunction seem primitive today, the distance between Frankenstein’s monster and a clone.  But that hasn’t stopped either side of the connection from forging ahead, for good or ill.

[Here’s a report on a pairing of computer technology and painting to examine and analyze works of art, identify deterioration from aging and mishandling, determine authenticity, and—and this is the truly controversial application—duplicate the work. 

[Yes, someone’s developed a computer that can scan and then copy a painting so precisely that the replicant can hardly be distinguished from the original.  The company at the center of this story is cloning paintings. 

[It sounds like a horror story in the world of art.  What could go wrong?] 

3D TECH PRESERVES AND REPRODUCES MASTERPIECES,
RAISING ETHICAL QUESTIONS
by Paul Solman and Diane Lincoln Estes

[This is a transcript of a PBS News Hour segment that aired on 15 January 2026; the online version (with video) is posted at 3D tech preserves and reproduces masterpieces, raising ethical questions | PBS News.]

3D scanning technology is being used to examine and replicate classic works of art. It’s raising some ethical questions about what it means to preserve authenticity and democratize access in an age when the line between originals and copies grows ever thinner. Paul Solman reports for our arts and culture series, CANVAS.

Amna Nawaz [Co-Anchor of PBS News Hour]: The art of 3-D scanning.

Paul Solman looks at how technology is being used to examine and replicate classic works of art and some ethical questions about what it means to preserve authenticity and democratize access in an age when the line between originals and copies grows ever thinner.

It’s part of our arts and culture series, Canvas.

Paul Solman: Ever want to do this to a beloved painting before a museum guard said, don’t touch? Well, I did from the time I was a kid. And now I actually can feel the paint.

This is an art tech story prompted by entrepreneur Jerry Kaplan.

Jerry Kaplan, Stanford University: It’s like a jackrabbit, but it’s a robot.

[Jerry Kaplan (b. 1952) is an American computer scientist, author, and entrepreneur who currently serves as a Lecturer and Research Affiliate at Stanford University. He is a prominent figure in the field of Artificial Intelligence and has been a significant contributor to the Silicon Valley ecosystem for over three decades.

[Kaplan holds multiple academic and research positions across various departments at Stanford. He is a Lecturer and Research Affiliate who teaches courses on the social and economic impact of Artificial Intelligence; a Fellow at the Stanford Center for Legal Informatics (CodeX) within the Stanford Law School; a visiting lecturer in the Computer Science department, focusing on the philosophy and ethics of AI; and a strategic director associated with the Center on Democracy, Development, and the Rule of Law (CDDRL) at the Freeman Spogli Institute for International Studies.

[Kaplan is a recognized entrepreneur and author who co-founded four Silicon Valley startups, including GO Corporation (pioneering tablet computing) and Onsale.com. He is known for his work on tablet computers, natural language systems, and AI, publishing books like StartupHumans Need Not ApplyArtificial Intelligence, and Generative Artificial Intelligence.]

Paul Solman: Kaplan has gurued me and you through the emerging high-tech world for a decade.

Jerry Kaplan: Mary, what do you feel about your own death?

Mary, A.I.: I guess, technically, I cannot die since I am a digital being.

Paul Solman: But what’s the art angle?

Jerry Kaplan: My mother died last year at the ripe old age of 99. And one of her most prized possessions was a painting of me and my little sister from what was an unknown artist at the time by the name of Wayne Thiebaud. And the picture was titled Children of the ’60s [1967].

[Wayne Thiebaud (1920-2021) was an American painter known for his colorful works depicting commonplace objects, such as pies, cakes, lipsticks, paint cans, ice cream cones, pastries, and hot dogs, as well as for his landscapes and figure paintings. Thiebaud is regarded as one of the United States’ most beloved and recognizable artists.

[He is associated with the Pop Art movement because of his interest in objects of mass culture, though he slightly predated the classic pop artists, producing his early works of this style in the fifties and sixties. Thiebaud created his precursor works to Pop Art in the mid-to-late 1950s; the classic American Pop Art movement exploded in the early 1960s.]

Paul Solman: But now it’s worth millions [between $1 million and $1.5 million].

Jerry Kaplan: Well, what do we do with it? There are two of us, me and my sister. And while we would both like to have a copy, the truth is that it’s just too valuable.

Paul Solman: So, unlike King Solomon’s split the baby in two, he came up with a high-tech solution.

Jerry Kaplan: This is an exact, precise reproduction at a micro level.

[It turns out that the Kaplans didn’t keep the portrait. The painting was sold at Christie’s New York during their Post-War and Contemporary Art Day Sale on 15 May 2024 for $1,071,000.]

Paul Solman: Of the Kaplans’ Thiebaud and of this lady a half-a-millennium young [view of Leonardo da Vinci’s Mona Lisa (aka: La Gioconda, ca. 1503-06)]. The technology was first used to analyze her condition.

Patrick Robinson, Arius Technology: Nobody expected these paintings to last for 500 years. Particularly with the Mona Lisa, there are stress factors and twisting of wood and things that are certainly occurring over time.

[I have a post, “Conserving Modern Art” (11 December 2018), that discusses the effects of time on works of art. The topic is modern art and the experimental media used to create it, but the general coverage applies to classic works and traditional materials as well.]

Paul Solman: The surface, for example, has been cracking for centuries. And eventually, says Patrick Robinson of Arius Technology [b. 1959 or 1960; Canadian; finance and investment manager], to preserve it will mean to store it safely away. Same for other time-honored paintings and frescoes, van Goghs [Vincent van Gogh (1853-90); Dutch Post-Impressionist painter], Monets [Claude Monet (1840-1926); French painter; founder of Impressionism], and other works of the faraway past.

Patrick Robinson: You can imagine cities that are affected by water levels and things like that and destruction. We intend to be at the center point of those restorations or those historical archiving, if you will.

Paul Solman: And be rescuing art from disaster, says Arius adviser Marco Soriano [b. 1980; entrepreneur and economist].

Marco Soriano, CEO, Soriano Group and Family Office: Pulling the fire that took place in California [Los Angeles County and Ventura County, 7-31 January 2025], where billions of dollars of artwork were burned and not insured properly were lost. The National Museum of Brazil [Rio de Janeiro] also was destroyed [by fire; 2 September 2018], multiple masterpieces that had been there destroyed.

So we would like to preserve that part of culture of our civilization that can easily be erased if it’s not protected properly.

Paul Solman: So how exactly to preserve works forever? You can now create a high-tech laser scanner, apply it to the art.

Patrick Robinson: We scan them to 10 microns, which is the same width of a 10th of the human hair or similar to an actual size of a blood vessel.

Paul Solman: Arius engineering head Roland Dela Cuesta [b. ca. 1971 or 1972; Arius VP of Engineering and Image Production].

Roland Dela Cuesta, Arius Technology: You can see the fine cracks, you can see paint strokes to the level of a three-sable hairbrush. And then on top of that, you get the color.

Paul Solman: And besides solving problems like the Kaplan estate or saving the Mona Lisa:

Patrick Robinson: Making it easier for restorations, for insurance, for valuations. You look at The Girl With the Pearl [Earring (c. 1665) by Johannes Vermeer], when that was restored they used a print on the wall of the museum.

Paul Solman: Did people know that it was not the original? Could they tell?

Patrick Robinson: I would  you know what, Paul? I say, universally, anything we do, no one can tell without knowing.

Paul Solman: The scanner was used to make multiples of contemporary artist Stale Amsterdam’s [pseudonym for Dutch artist (whose birthdate and birth name are unrevealed) known for creating hyper-realistic portraits] portrait of Salvador Dali.

[Stale Amsterdam's portrait of Salvador Dalí is one of his most prominent works. He created multiple original versions of the Dalí portrait, but the 2021 version was the primary subject of a 3D scanning project in London.

[In a major collaboration with Arius Technology and alta Creative Studio, the 2021 original was digitally scanned in ultra-high resolution to create a series of Elegraph monoprints. These prints use “elevated printing technology” to recreate the actual texture and physical depth of the original's 40+ paint layers.]

Patrick Robinson: Just like Andy Warhol [1928-87; American artist and filmmaker] did editions of tomato soup cans with a red background, with a blue background, with a white background, whatever it might be.

Paul Solman: On YouTube, adviser Marco Soriano, an electric motorcycle maker, doesn’t strike you as an old master buff, but he joined the Arius team to expand the business.

Marco Soriano: If you’re the buyer of that piece of art, of artifact, it needs to have some kind of a record so that you can understand what it is. So our technology would, in a certain way, authenticate if that’s real or not.

Paul Solman: He’s also nuts over Piero della Francesca’s [c. 1415-92; Italian painter, mathematician, and geometrist of the Early Renaissance] 15th century Resurrection [fresco; c. 1463-65; in Sansepolcro, then in the Republic of Florence].

Marco Soriano: When I saw it for the first time, it almost made me cry. It has such a strong and meaningful value to all Christianity, to all Catholics in the world.

Paul Solman: Arius is scanning the already damaged fresco.

Adrian Randolph, Northwestern University: That really is a cultural historical object which, spreading it around the world, having other people who can’t travel to Central Italy, in the case of  Italy in the case of Piero della Francesca, that sounds good to me.

Paul Solman: Art historian Adrian Randolph [b. ca. 1964 or 1965] does see potential downsides.

Adrian Randolph: What happens when you have many, many objects which are reproduced? The value of the original might decline. So I assume there could be some sort of financial, what, disruption to the market.

Paul Solman: And aside from the economics is the issue of how we experience art.

Adrian Randolph: Even just in terms of a cultural artifact, does it change its status, which is fascinating and a little destabilizing, I think, for those of us who have always emphasized students and experts going to see the things on site.

Paul Solman: Amy Herman, an art historian and educator, cites a German philosopher for inspiration.

Amy Herman [b. ca. 1965 or 1966], Art Historian and Educator: As Walter Benjamin [1892-1940; German philosopher, cultural critic, media theorist, and essayist] said so long ago, he said, there never is a perfect copy of a work of art. No such perfect copy ever exists because it’s missing its presence and its time and its place.

Paul Solman: Herman too argues that the way we view original art is a singular experience.

Amy Herman: I think that this process of using this 3-D scanner opens our eyes, literally and figuratively, to things that we couldn’t see before, augments our appreciation, but it doesn’t necessarily change that immediacy, that experience of sitting in a Sansepolcro or sitting in Frick’s galleries [Frick Collection; art museum in New York City] and having that one-on-one with the work of art.

Paul Solman: But here in my house, this laser-scanned Burial at Sea [1842] by British painter JMW Turner [1775-1851; English Romantic painter, printmaker, and watercolorist] is a pretty singular experience too, and a tangible one.

For the “PBS News Hour,” Paul Solman.

[Paul Solman has been a correspondent for the PBS News Hour since 1985, mainly covering business and economics.

[Diane Lincoln Estes is a producer at PBS News Hour, where she works on economics stories for Making Sen$e, a weekly business and economics broadcast feature every Thursday on the News Hour and online presence updated daily.]


16 February 2026

Taj Mahal


[The Taj Mahal in Agra in the northern Indian state of Uttar Pradesh, designated by the United Nations Educational, Scientific and Cultural Organization (UNESCO) as a World Heritage Site in 1983 for being "the jewel of Islamic art in India,” was commissioned in 1631 by the Mughal ruler Shah Jahan (1592-1666; fifth Mughal Emperor: 1628-58) as a tomb for his beloved wife, Mumtaz Mahal {1593-1631).  A Muslim, Shah Jahan’s reign initiated the golden age of Mughal architecture, exemplified by the Taj Maha (Persian and Arabic origin, most commonly translated as ‘Crown of Palaces’ or ‘Crown Palace’), whose construction was completed in 1653.

[Mumtaz Mahal was betrothed to Shah Jahan in 1607 and they were married in 1612.  Shah Jahan was so smitten with his bride that after the wedding, he gave her the title Mumtaz Mahal, Persian for “The Exalted One of the Palace.”  (At the time of his wedding, he already had one wife whom he married in 1610, and in 1617, after marrying Mumtaz, he took a third wife; both marriages were political alliances and it was said that neither of these wives received much attention from Shah Jahan.)

[Mumtaz was empress consort of the Mughal Empire from 1628 to 1631.  She died at the birth of her fourteenth child, and Shah Jahan was so distraught that he went into a year of seclusion for mourning.  Their eldest daughter, Jahanara Begum (1614-81), attended him and eased him out of his grief, then took her mother’s place at court.

[The Mughal Empire was established in 1526 when Babur (1483-1530; first Moghul Emperor: 1526-30), a descendant of Tamerlane (Timur; 1320s-1405; Emir of the Timurid Empire: 1370-1405; most powerful ruler in the Muslim world) and Genghis Khan (ca. 1162-1227; founder and first Khan of the Mongol Empire: 1206-27) from what is now Uzbekistan, defeated the Islamic Sultanate of Delhi. 

[The empire, which lasted until 1760, when it was dissolved by the British Raj, was an Islamic state with a Hindu majority population.  At its greatest territorial extent in ca. 1700, the empire encompassed all or parts of modern-day India, Pakistan, Bangladesh, and Afghanistan.  At the time of Shah Jahan’s rule, the capital was Agra (1628-48), when the Taj Mahal was built, and then shifted to Delhi (1648-58).

[Rumors and unfounded claims about the Taj Mahal began almost as soon as the tomb was completed, stretching back to 1660.  They often stemmed from folklore, political revisionism, or misinterpreted architectural features.  While widely circulated, these claims have been repeatedly debunked by historians and the Archaeological Survey of India (ASI), the governmental agency in India that oversees the management and preservation of the tomb.

[A current example is the 2025 film The Taj Story, directed and co-written by Tushar Amrish Goel (b. 1990 or 1991), whose début feature film it is.  The film is based on the theories of P. N. Oak (1917-2007) as laid out in Taj Mahal was a Rajput Palace, published in 1965 by the author, president of the Institute for Rewriting Indian History, and, particularly, Taj Mahal: The True Story (Houston: A. Ghosh. 1989).  (A Rajput is a member of a Hindu people claiming descent from the ancient warrior caste.)

[Oak was a Hindu nationalist, identified by Wikipedia as a ”pseudo-historical Hindutva author.”  (Pseudo-history is a practice that mimics historical research but is deceptive, distorting facts to support a preconceived conclusion.  Hindutva is a political movement advocating Hindu nationalism and the establishment of a Hindu state.)  The Guardian labeled him a “fringe historian” and the New York Times designated him a “revisionist historian” (which is a legitimate part of academic study concerned with updating the historical record based on new evidence), but also a “pseudo-historian.”

[Oak’s claim is principally the assertion that the monument was originally a 12th-century Hindu temple and palace dedicated to Lord Shiva.  He shifted the details over time, but he applied folk tales, rumors, false “facts,” and cherry-picked “evidence” to support his claims.  His arguments suffer from “confirmation bias,” a cognitive predisposition where people favor information that confirms their existing beliefs or hypotheses while ignoring or discounting contradictory evidence.

[Oak’s work was driven by a specific ideological agenda, an obsessive drive to erase Islamic contributions to Indian heritage.  His theories are frequently characterized as anti-Muslim, which he has demonstrated with claims extending beyond the subcontinent.  For instance, he alleges that even the Kaaba in Mecca was originally a Hindu temple.  (He also claimed that the iconic Westminster Abbey was a Hindu temple in its past, and that Notre Dame was of Hindu origin.  The Vatican, he asserted, was originally a Vedic religious center called Vatika—Sanskrit for 'hermitage' or 'park'—and the Papacy was a Vedic priesthood.)

[Of course, I suppose we shouldn’t overlook the possible confirmation bias on the part of the deniers of Oak’s arguments—they all have vested interests to defend or uphold, especially the ASI, which is bound to support the official position.  The academic historians who have labeled Oak a fraud and debunked his evidence that the site has Hindu origins are all members of the intellectual elite of India’s academia, positions that might all be jeopardized if they’re proved wrong.  Their saving grace is that their evidence is seen as having come from serious and vetted research and fact-checking over decades and even centuries, including official documents and records of Shah Jahan’s court.

[Tushar Amrish Goel’s film, The Taj Story, was released on 31 October 2025 to generally negative reviews.  It was characterized as a Hindi-language propaganda film and faced criticism over its historical inaccuracies.  In October 2025, ahead of The Taj Story’s release, a legal challenge was brought against the movie centered on allegations of historical distortion.  On 30 October, the Chief Justice of the Delhi High Court declined to stay the film on the argument that the court isn’t a “super Censor Board,” noting that different historical perspectives are common.

[Though Goel frames his politics as “pro-India,” he is a supporter of Prime Minister Narendra Modi (b. 1950), who’s been associated with Hindu nationalism and Hindutva.  Including The Taj Story, several of his films and videos have had Hindu nationalist themes or backers from Modi’s rightist and Hindu nationalist Bharatiya Janata Party.]

TAJ MAHAL CONSPIRACY THEORY IS EMBRACED BY BOLLYWOOD
by Steven Lee Myers


[Steven Lee Myers’s report ran in the New York Times of 7 February 2026 in the “Business” section (Section B).  On the paper’s website, the article was posted as “Bollywood Embraces a Taj Mahal Conspiracy Theory” on 6 February, with videos by Saumya Khandelwal.  Myers traveled to New Delhi, Mumbai, and Agra to investigate India’s debate over its past.]

A film breathes new life into discredited claims about a crown jewel.

The Taj Mahal, India’s most famous landmark, is haunted by a conspiracy theory. It has been pushed for years by an ardent cadre of pseudo-historians, lawyers and religious believers who claim that everything you’ve been told about the building is a lie.

The theory is convoluted, to say the least.

The thrust is that the building is not truly a masterpiece of Indo-Islamic architecture, commissioned in the 17th century by the Mughal ruler Shah Jahan, a Muslim, as a tomb for his beloved wife, who died giving birth to their 14th child. Instead, the theory goes, its origins are Hindu, a history that has long been suppressed.

Evidence of that is conjecture — and has repeatedly been debunked. That has not put the matter to rest. Hari Shankhar Jain [b. 1954], a prominent lawyer in the cause, said in an interview that the authorities “did not want the truth to come out.”

Now Bollywood has weighed in. A new film, “The Taj Story,” has turned the revisionist claims into a courtroom drama, featuring a popular actor, Paresh Rawal [b. 1955].

[Bollywood is the popular name for India's Hindi-language film industry, based in Mumbai (formerly known as Bombay). The term Bollywood is a portmanteau of ‘Bombay’ and ‘Hollywood.’  The name Bollywood is often erroneously applied to Indian cinema as a whole, especially outside India, but it correctly only refers to Hindi-language films.]

The film’s promotional materials promised to “reveal the untold history” of the landmark. It doesn’t. What it has done instead is rehash discredited claims that once were relegated to the fringes of the internet, giving prominence to efforts to inflame sectarian tensions.

They include assertions that the site had previously been a Hindu palace [built in the 4th century CE] — or, perhaps, a temple dedicated to Lord Shiva [1155 CE]; that carbon dating of a piece of wood from a door showed it was built long before the 17th century; that 22 “secret chambers” beneath the main structure had been locked or bricked up by the authorities to shield outsiders from the truth.

The film’s writer and director, Tushar Amrish Goel, said he had settled on the concept after spending two and a half years researching the alternative claims about the monument’s past, which he called “intriguing and engaging.” It follows a veteran tour guide at the Taj Mahal who comes to question the historical narratives behind the monument and goes to court to prove his suspicions are real.

[The guide who takes the matter to court is Vishnu Das, played by Paresh Rawal. The action Das initiates is explicitly framed as a Public Interest Litigation (PIL), a legal mechanism, nearly unique to India, that allows individuals to file lawsuits for the protection of public interest, rather than for their own personal grievances.

[This plot element is a direct allusion to the real-life actions of P. N. Oak, who filed a PIL petition with the Supreme Court of India in 2000, asking for a declaration that the Taj Mahal was built by a Hindu king. The court famously dismissed his petition, describing the theory as a “bee in [Oak’s] bonnet” and refusing to entertain the case. The court ultimately dismisses the PIL, mirroring the real-life fate of P. N. Oak’s petitions. The high-stakes courtroom confrontation, however, is the dramatic climax of The Taj Story.]

“We just put our argument in the courtroom,” Mr. Goel, 35, said in an interview in Mumbai, Bollywood’s home.

The film, which was released in late October, shows how easily popular culture can thrust conspiracy theories into the mainstream, reflecting a broader distrust of historical story lines.

It has echoes of Oliver Stone’s “JFK,” another politically charged, factually challenged courtroom drama from 1991. That film revivified the conspiracy theories over President John F. Kennedy’s assassination [Dallas, 22 November 1963] and foreshadowed the distrustful and paranoid politics of today’s America.

Although Mr. Goel denies an overtly political motive, the film reflects a brand of Hindu nationalism championed by Prime Minister Narendra Modi, India’s leader since 2014. It is one of a series of Bollywood films that has done so. The trend has stoked tensions between Hindus and Muslims in a country with a vibrant religious, ethnic and cultural diversity.

[Modi is a member of the Bharatiya Janata Party (BJP; ‘Indian People’s Party’), a conservative political party whose policies adhere to Hindutva, a Hindu nationalist ideology. The BJP is right-wing to far-right on the political spectrum, and, as of January 2024, is the country's majority political party in terms of representation in the parliament as well as state legislatures.]

For adherents of Mr. Modi’s nationalism, the monuments of the Mughal dynasty, which conquered and ruled what is today India from the 16th century until the British colonization in the 19th, stand as testaments of foreign oppression. Critics counter that to deny them discounts the country’s pluralistic, multiethnic history.

Ruchika Sharma [b. 1990], a historian, said that in a country with roughly 200 million Muslims, about 14 percent of the population, the film amounted to “communal poison” intended to divide the nation.

[Sharma is alluding to an actual provision in Indian law that criminalizes “communal propaganda.” This is the strategic use of information, rumors, or media to promote communalism—an ideology that places the interests of one’s own religious or ethnic community above society as a whole, often by portraying other groups as enemies. 

[The primary goal is to create a “we vs. them” narrative to polarize the public, and it can be prosecuted under the Indian Penal Code, which prohibits promoting enmity between different groups on grounds of religion, race, or place of birth.

[In the United States, there’s no direct equivalent to India’s “communal propaganda” laws because the First Amendment provides nearly absolute protection for speech, even if it is biased, offensive, or promotes religious and ethnic hatred—as long as it doesn't call for immediate violence.]

Reviews of “The Taj Story” have been mixed, with film critics and moviegoers attacking it for raising conspiratorial questions, on the one hand, and saying it didn’t go far enough to support or reject them, on the other.

“‘The Taj Story’ trudges on without offering any real answers to the questions it raises,” the critic Alaka Sahani [b. 1974] wrote in The Indian Express [posted below]. “Instead, it merely stirs the pot, blending fact and fiction to serve an agenda far removed from historical inquiry.”

The film, which is expected to appear on streaming sites soon, has so far grossed more than $3 million — more than it cost to make, though not exactly a blockbuster.

It has nonetheless had an impact on the debate over the landmark’s significance as part of the nation’s identity, which has churned on Reddit, Facebook, X and Telegram, according to Archis Chowdhury [b. 1991 or 1992], a senior correspondent at Boom, one of India’s leading independent fact-checking organizations.

“It definitely brought it to mainstream,” he said. “It’s all over the internet.”

The roots of the Taj Mahal conspiracy theories reach back decades.

In 1965, P. N. Oak, a lawyer turned revisionist historian, published a short book [Taj Mahal was a Rajput Palace; see introduction] claiming that the Taj Mahal was originally a palace built in the fourth century. Only later, he argued, was this “gay and magnificent” place turned into the tomb the world knows today.

“The changeover has proved a shroud deluding everybody from laypersons to researchers and history scholars that the Taj was built as a sepulcher,” he wrote.

Oak, who died in 2007 at age 90, was criticized as a pseudo-historian, though he was a prolific one. In later iterations of his book, he claimed the Taj Mahal was not a palace but a temple.

He also published numerous other books claiming that Christianity and Islam were in fact offshoots of Hinduism and that many physical landmarks of those faiths, including St. Peter’s Basilica in the Vatican and the Kaaba in Mecca, were originally Hindu temples.

Oak didn’t disguise his intentions. Born in the British colonial era (and having fought on the Japanese side in World War II), he founded the Institute for Rewriting Indian History [1964], which sought to recast the nation’s history as one of conquest and colonization of its true Hindu identity.

Historians have refuted claims like his about the Taj, saying they lacked any documented evidence or misconstrued historical details in a structure whose construction was well documented by contemporaneous scholars. Some, like the existence of hidden Hindu idols in the building’s basement, are purely fictional.

“Oak’s arguments appear compelling — except to knowledgeable scholars,” Catherine B. Asher [1946-2023], an art historian at the University of Minnesota, wrote in 2009. “The problem is most people lack this knowledge, so his conspiracy theory wrapped in inflammatory rhetoric is compelling to those who wish to believe.”

India’s courts have repeatedly heard legal challenges involving the Taj Mahal and its status as a religious site — from lawyers like Mr. Jain and members of Mr. Modi’s party, the Bharatiya Janata Party, or B.J.P.

None have been found to have merit. In 2022, the country’s Supreme Court dismissed a lawsuit demanding a fact-finding commission into the monument’s origins and, two years later, an appeal to reconsider its status as a solely Islamic religious site.

Historical revisionism in India has had deadly consequences. In 1992, a mob affiliated with the B.J.P. demolished a mosque in Ayodhya, another city in the same region, believing that it had been built atop the birthplace of the god Ram. Sectarian violence that followed killed more than 2,000 people.

Mr. Modi, who was a rising party leader at the time of the violence, inaugurated a new Hindu temple at the site in 2024 after years of legal disputes.

The Taj Mahal, which is in Agra, roughly 120 miles southeast of New Delhi, has legal protections as a recognized UNESCO World Heritage Site that would presumably preclude a similar fate.

[Nonetheless, one of the numerous persistent rumors regarding the Taj Mahal is the rumor that Lord William Bentinck (1774-1839), the first Governor-General of India from 1834 to 1835, once planned to demolish the Taj and sell off the marble. The rumor likely arose from Bentinck’s fund-raising sale of discarded marble from nearby Agra Fort (also known as the Red Fort, about a mile-and-a-half northwest of the more famous Taj). Bentinck had engaged in an extensive range of cost-cutting measures, cutting the wages of the military men, thus earning their lasting enmity.]

The Archaeological Survey of India, the agency that oversees the country’s historical monuments, has tried to snuff out conspiracy theories. In 2022, it published a newsletter with photos of the “secret” underground rooms to dispel the claims they contained clues of an alternate history — only to stoke suspicions of a coverup.

It has since removed the photographs from its website. The agency did not respond to questions about why.

Shamsuddin Khan [b. ca. 1948], who, like the film’s protagonist, is a veteran guide at the Taj [since 1989], said he had watched the film and didn’t think much of it. “It was rubbish,” he said as he toured the complex on a recent morning.

Visitors do ask about the film and the claims behind conspiracy theories: the site before the mausoleum was built, the secret rooms in the basement, the Hindu symbols in the architectural details that P. N. Oak saw as proof of its true origins.

The architects who designed and erected it, he explains patiently, incorporated Islamic artistic traditions, as well as local — Hindu — motifs like lotus flowers and tridents.

“They wanted to represent all the people,” said Mr. Khan, who is Muslim. “Not like today.”

Hari Kumar contributed reporting.

[Steven Lee Myers covers misinformation and disinformation from San Francisco. Since joining the Times in 1989, he has reported from around the world, including Moscow, Baghdad, Beijing and Seoul.]

*  *  *  *
THE TAJ STORY MOVIE REVIEW:
PARESH RAWAL-LED COURTROOM DRAMA
ARGUES LOUDLY BUT PROVES LITTLE
 by Alaka Sahani


[Below is a review of The Taj Story from The Indian Express (Noida, Uttar Pradesh, India) of 2 November 2025.  Most of the notices were similar in tone to Alaka Sahani’s, criticizing the faults and drawing mostly the same conclusions.  (There’s a round-up of some of the movie’s criticism embedded in the introduction to this post.)]

The Taj Story movie review: The Taj Story merely stirs the pot, blending fact and fiction to serve an agenda far removed from historical inquiry.

The Taj Story movie review: Headlined by Paresh Rawal, The Taj Story is yet another film that seeks to reinterpret Indian history as well as rewrite textbooks. Rawal plays Vishnu Das, an Agra-based tourist guide who files a petition questioning the historical proof that Shah Jahan built the Taj Mahal. He demands to know on what basis the monument’s story found its way into school textbooks and calls for an excavation to uncover what lies beneath the marble structure.

Though conceived as an intense courtroom drama, writer-director Tushar Amrish Goel’s film turns into a collage of conspiracy theories that have circulated for years about the Taj’s origins. The script repeatedly mentions the 22 sealed rooms under the monument, fanning old suspicions. Rawal’s Das swiftly transforms from a disgraced guide into a persuasive lawyer, arguing before a High Court bench that the Taj Mahal was once a Hindu king’s palace, later taken over by Shah Jahan and converted into a mausoleum for Mumtaz Mahal. He insists that “facts” have been sacrificed to craft a romantic legend.

Laden with dialoguebaazi, the film leans hard into nationalist rhetoric, extolling sanskriti while portraying the Mughals as ruthless plunderers. In one scene, Rawal claims that the absence of “PR” for Indian craftsmen allowed Leftist historians to distort the past and glorify the Mughals. He brands such scholars as “agenda-dharis” (pushers of agendas) and even calls the teaching of this version of history “intellectual terrorism” meant to “corrupt” young minds.

[Dialoguebaazi or dialogue baazi refers to the art of delivering dramatic, witty, or iconic lines, a cornerstone of Bollywood culture. In modern contexts, it manifests as: dramatic speech literally translating to ‘dialogue play,’ it describes speaking in a theatrical manner, often mimicking the style of larger-than-life movie characters, or cultural influence it highlights the significance of rhetoric in Indian cinema, where memorable one-liners often carry more weight than the actual screenplay.

[Sanskriti refers to the refinement of human behavior and the cultivation of traditions over generations. In India, it’s often synonymous with a way of life, including social norms, ethics, and artistic expressions and the term is often used to describe the essence of Indian tradition and its enduring, diverse, and evolving nature.]

Zakir Hussain [b. 1965], as the opposing lawyer, presents evidence and calls a historian, educationist and archaeologist to the stand at different points in the film. But Das manages to poke holes in every argument, quoting ancient texts and repeating several already debunked theories. At one point, Hussain wryly tells him, “You be a tourist guide and don’t try to be a comedian.”

Ironically, despite Rawal’s sharp one-liners, the courtroom drama never feels authentic or bound by procedure. Rawal, who does most [of] the heavy-lifting when it comes to creating drama, is ably aided by an ensemble cast, including Hussain, Namit Das [b. 1984] and Brijendra Kala [b. 1969] and Shishir Sharma [b. 1955].

At 165 minutes, The Taj Story trudges on without offering any real answers to the questions it raises. Instead, it merely stirs the pot, blending fact and fiction to serve an agenda far removed from historical inquiry.

[Alaka Sahani is a distinguished Indian film critic and senior editor currently serving as an associate editor at The Indian Express.  Based in Mumbai, she’s recognized as a leading voice in cinematic journalism with a career spanning over two decades.

[In 2014, Sahani received the Swarna Kamal (Golden Lotus) for Best Film Critic for her work in 2013.  She was specifically lauded for her analytical approach that highlights cinema beyond mere glamour and gossip.  She’s a voting member for the 83rd Annual Golden Globes (2026) and she’s served on the juries for various prestigious platforms, including the National Film Awards for films produced within the Indian film industry and the Red Lorry Film Festival, an annual international film festival in Mumbai in March.

[Sahani's writing often delves into cinematic history, diverse genres, and global trends.  Her work is regularly featured on Rotten Tomatoes, where she’s a Tomatometer-approved critic.]


11 February 2026

Staged Readings

by Kirk Woodward

[My friend Kirk Woodward’s back with a new post: “Staged Readings.”  His last contribution to Rick On Theater was the two-part All’s Well That Ends Well Production Notes on 26 and 29 November 2025. 

[Play readings, or just “readings,” most ROTters will know, are sessions in which actors (usually) sit or stand and read the text of a play, either with or without movement, using primarily their voices to convey the meaning of the words.  There are many different kinds of readings, as Kirk will explain, depending on what the purpose of the reading is.

[Staged readings are usually the most elaborate of play readings, and are often performances in their own right.  As you’ll read, staged readings can be almost fully produced entertainments, with costumes, blocking, sound and lighting effects, music for musical plays, props, and even some scenery.  Others are stripped down, and some are in between, like the example Kirk starts off with, the famous Broadway performance of Don Juan in Hell in 1951.

[Kirk will outline some of what defines a staged reading, but his main subject is how they work and what the participants have to do to mount one.]

Over the last few months I’ve attended or participated in a number of readings of plays, and I want to share some thoughts about what are often referred to, correctly or not, as “staged readings.” (As we will see, for some readings little or no “staging” is necessary.) To begin this discussion I present three statements that I believe are true:

1.      Nothing in theater is as simple as one thinks it’s going to be.

2.      The success of a theatrical event can’t be predicted from its rehearsals.

3.      Actors will do their best to get something acceptable on stage, no matter what.

There are exceptions to these statements, as with probably every guideline or principle in theater, but, I claim, not many. We will return to those statements, and with these thoughts in mind let us look at “staged readings.”

An alternative word for such performances is “readers theater,” and Wikipedia has a useful article under that heading, including an account of perhaps the best known of such events:

In 1949, a national readers theater tour by the First Drama Quartet—Charles Laughton [1899-1962]Agnes Moorehead [1900-1974]Charles Boyer, [1899-1978] and Cedric Hardwicke [1893-1964]—appeared in 35 states, putting on 500 performances. Their presentation of Don Juan in Hell [the third act of the 1903 play Man and Superman by George Bernard Shaw, who lived from 1856 to 1950] was seen by more than a half-million people. Columbia Masterworks recorded a performance, which was later re-released in .mp3 format by Saland Publishing. The Wall Street Journal described it as “No set, no props, just four actors in evening dress seated on stools placed behind music stands, reading Shaw's words out loud.”

[The Wikipedia reference to a First Drama Quartet tour in 1949 is misleading. Laughton toured that year in solo readings of a range of texts, including the Bible, works by Charles Dickens (1812-1870)—notably The Pickwick Papers—and contemporary humor by James Thurber (1894-1961). He also included passages from William Shakespeare (1564-1616) and Shaw. He obviously didn’t tour as the First Drama Quartet, the idea for which didn’t occur until 1950, which is also when he decided to do readings of a single play, settling on the third act of Man and Superman. The performance of what came to be called Don Juan in Hell played at Carnegie Hall and on Broadway in 1951, toured to several U.S. cities, and returned to Broadway (with a slightly different cast) in 1952.

[The WSJ article quoted above is “A Tour of ‘Hell’ in Evening Dress: How Charles Laughton taught America to love Shaw” by Terry Teachout (1956-2022), the Journal’s late drama reviewer. It was published on 6 February 2010 and if you are a WSJ subscriber, it’s accessible on the paper’s website. If you have access to any of several ProQuest newspaper databases, it’s also accessible that way in several different formats; on ProQuest Reference Library, it’s available as a PDF of just the article.]

Today, however, I gather the term “readers theater” is generally restricted to plays written for the purpose of being read aloud, often at schools, in order to enhance reading skills and expose students to new subject matter. The emphasis in such productions, a Google search suggests, is recreational and educational.

There is no need to be strict about definitions, but for this discussion I want to focus on plays that are read aloud for audiences for theatrical purposes. The operative word here is “staged.”

Even in theater, a simple out-loud reading of a play (sometimes called a “table read” when a cast reads a play aloud at the beginning of rehearsals for a production) is not a performance; it’s an experience that allows the people involved to hear the play spoken by the actors who will perform it.

A staged reading, on the other hand, is performed for an audience. The key word is “staged,” and it can contain numerous approaches. For example:

        It can be as simple as all the actors sitting in chairs facing the audience and reading. This is probably the most familiar idea of a staged reading. However, it barely suggests the possibilities available.

        It can utilize music stands for the actors to put their scripts on while they’re reading. Again, this is a standard idea, not particularly imaginative, but what are the alternatives? Either actors put their scripts on something that enables them to read effectively, or they hold their scripts, inevitably in different ways – folded over, folded back, underlined or not, and so on.

        It can include movements into different groupings of readers, with simple or complex “blocking” of the movements. For example, actors may sit when they’re not involved in a scene, and when they are, they may step to the front. This again is the simplest choice. An example of a variation is that the actors readjust their reading positions depending on who they’re talking to in the scene. This needs to be choreographed, since now the actors are moving around.

        It can be simply or elaborately costumed. Among the alternatives are “street clothes,” clothes appropriate to the character, costume pieces, and actual costumes.

        It can include background music (recorded or live), or complete songs (again, with either recorded or live accompaniment, by a solo instrument or multiple musicians. Of course, with readings like the Encores! concerts, the songs are paramount and the dialogue is cut or omitted.

        It can be a “pretend” reading – that is, the actors can in fact have memorized their lines while they act as though they are participating in a reading. (In the Encores! and TACT presentations, identified below, the acting has been so fully realized that it’s been clear the actors were not reading, even though carried scripts.)

We can also look at staged readings in terms of their purposes. Again, there are many possibilities. Among the more interesting:

        They can be used in educational situations, as noted above – helping students learn to read, to express themselves aloud, to master unfamiliar languages. Normally these are not public readings, but they can be, and in any case the fact that they’re heard by others adds to their educational value.

        They can be done practically anywhere, anytime, for entertainment value. For example, a theater company may use one or more staged readings to enrich or fill in a season.

        They can be used for commercial entertainment, as in the case of the First Drama Quartet noted above. In late 2024, for another example, the comedian John Mulaney (b. 1982) starred in the Broadway production of All In: Comedy About Love, staged readings of short stories written by Simon Rich (b. 1984).

        They are often used at the regional theater level as a way of “workshopping” new plays, reading them before audiences in the hopes of finding ways of making them more effective.

        They can be an effective way of presenting older material to new audiences without committing to full staging. From 1943 to 1989 the Equity Library Theater served this function with plays, as did The Actors Company Theater (TACT) from 1992 to 2018. Similarly the Encore! series, which began at the New York City Center in 1992, has served the same function with over 100 highly staged “readings” of musicals.

Theatrical ingenuity being what it is, these examples don’t exhaust the possibilities for a staged reading. The point, though, is that inevitably the more features that are added to a staged reading, the more complex will be the rehearsals.

A clear advantage of a reading of a play, regardless of its complexity, is that the actors don’t have to memorize lines – they are reading. This is important. In an ordinary theatrical production the rehearsal experience can be divided into two sections – before lines are memorized, and after.

A digression: occasionally a director insists that actors know their lines by the first rehearsal, one example being the playwright/director Noel Coward (1899-1973), We should note, though, that Coward’s actors didn’t always comply. Other directors emphatically do not want lines memorized until rehearsals have begun and issues of character and plot have begun to resolve themselves.

Theater people smile when non-actors ask them, “How do you remember all those lines?” To my mind, however, that’s a reasonable question. How do we learn all those lines, and why do we worry so much about it? (At least I worry, and so do many other people I know.)

One answer is that an actor uses one or more approaches to memorization. Examples include:

        Simple repetition – say the lines over and over, anything from word-to-word to whole speeches.

        With electronic assistance – recording lines on a cell phone, tape recorder, or other device.

•        Learning the lines by repetition in rehearsal. This will happen to some extent normally, of course. However, relying on this approach doesn’t usually work, to the frustration of many directors.

These approaches and others help answer the “how” question of memorization, but for me the fact is that line memorization nevertheless is close to a miracle, and if there’s a coherent explanation of the way the process works I don’t know it.

There are people with photographic memories, of course, and a certain number of people whose minds simply retain lines easily, but most of the actors I know have to spend a great deal of time “getting the words down,” and stories about performers “going up” – forgetting their lines – are legion, even with great actors. 

So which is better, that the actors memorize their lines or that they read them? Obviously there’s no “better” – the two are very different processes. A reading of a play skips the “memorization” step entirely, so some difficulty is avoided, but, as already noted, there can be more, lots more to deal with – and a “cold reading,” with no preparation at all, is hardly desirable.

What’s more, as a general rule, the more familiar actors are with their lines, the more confident their delivery of the lines will be.

Back then to “staged readings” – no matter how straightforward the material may be, and what freedom may be gained by reading instead of memorizing, a director still needs to run down a mental checklist to see where problems may lie, even it the answers to many items on the director’s mental “checklist” turn out to say “Not Applicable.”

Any director, with any play, needs to spend initial time with the script, absorbing it, analyzing it, getting to know how it works. A director might feel tempted to skimp on preliminary script work in a staged reading, but it’s a director‘s responsibility to be as prepared as possible, and who knows what may be revealed by study and analysis, even for a simple reading.

Script preparation begins with the question of how much of the script to read when it’s performed – one act? Selected passages? The whole thing? Cuts may be necessary. Even in a straightforward staged reading there are decisions to be made, including items like confusing or antique passages, inappropriate language, and moments which may be unclear when read.

Then there are decisions about how things look and sound. What kind of space will the reading take place in? Is a backdrop necessary? Will the actors use music stands to put their scripts on? Will they be sitting when they’re not reading? Will the actors relate to one another? 

Are musical cues desirable, and if so will they be live or recorded? Are there sound effects? Will stage lighting be necessary? Will the actors need amplification, and if so, who will control sound levels? If the answer to any of these is “yes,” there will have to be equipment, people assigned to it, and cue sheets to specify when things will happen.

Even in a simple staged reading, the actors’ movements are not automatic. Do they enter as a group? Do they exit, either during the play or at the end? How do they exit – bow? Wave?

Do they sit until they have lines, and when they do get up, which reading stand do they go to? It may be advantageous for two actors to stand in particular places at a given moment, next to each other or at a distance, for emphasis. Do they always go to the same stands, or is there variety?

Some plays have vocal effects and these must be identified and specifically rehearsed. For example, there may be crowd noises when a door opens, or a moment when all the members of the family are talking together. If the script calls for special effects, many of these may have to be simulated or suggested rather than realistically acted out.

The items listed here are samples that apply for any production, staged reading or not. There are also questions that are specific to staged readings. For example, how much narration must be supplied for the audience?

I have a strong prejudice against reading any more than the minimal number of stage directions in a staged reading. To hear someone read “He crosses left and opens the window” drives me crazy. (“He opens the window” might be necessary.) “He exits” isn’t a lot better.

As a general rule, it seems to me, a play should be intelligible through its dialogue alone, and if you can’t tell what’s happening through the dialogue, it’s probably either not a good play or not an appropriate play for a reading.

After all this preliminary work, a director must cast the reading. No matter the type of production, casting is a vastly important decision. Some years ago I participated in a staged reading where the two lead female roles were drastically miscast – the actors should have reversed which role they did. As a result the play lost a great deal of its impact.

The audience gets a reduced amount of information from a staged reading, particularly one that’s staged simply, so the appropriateness of the actor for the role matters a great deal.

Even in the simplest staged reading there are elements of acting that a director will want to work on. “Cue pickup” is one – in other words, in general a line of dialogue should begin the instant the previous line ends, which means an actor must have “higher cue pickup” – the actor must register what the previous line means while the line is just starting, rather than when it’s ending.

Robust cue pickup is one of the easiest ways to assure an audience that it is in good hands in a reading, or in any production.

A director must also work on overlapping lines – when two actors deliberately speak at once – and, as noted above, with crowd effects. A play may also have “specialty effects” – songs, chants, or deliberately varied styles of speaking. Each of these must get its own rehearsal time. Extensive singing, of course, definitely requires rehearsal.

How much rehearsal? I imagine any director would say, “As much as I can get.” However, because it sounds easy to do a staged reading, the temptation may be to go for minimal rehearsal time. And, in non-commercial productions, depending on who is cast in the reading and what their schedules are like, there may not be much time available. 

One more characteristic of a staged reading that needs attention, and is often overlooked, is the issue of where the actors’ attention should be focused during the reading.

Here’s the problem: in a rehearsal for a staged reading, all an actor has to do is read. But the dynamic changes when an audience is present. To what extent is the actor “playing to the audience,” to what extent is the actor working with the other actors, and to what extent is the actor simply reading, with primary attention to the words on the script?

The answers might seem simple, but what often happens is that a cast finds its attention divided when it faces an audience. Who am I playing to? A director will do well to sort this question out in advance, so the actors are prepared as well as they can be.

For a specific example of the issues involved in a staged reading, I will use one in which I recently participated, a staged version of the 1946 film “It’s a Wonderful Life,” which has become a standard for viewing at Christmastime. The three numbered points at the beginning of this article all come into play in this example.

1.      Nothing in theater is as simple as you think it’s going to be.

Our director, the very talented Kristy Graves, visualized an extensively staged reading, but immediately ran into scheduling difficulties, both with actors and with the venue (the lovely auditorium of the Women’s Club of Glen Ridge, New Jersey).

[It’s a Wonderful Life Radio Show was presented by the Drama Department of the Women's Club on Sunday, December 14, 2025, at 5 p.m.]

The holiday season magnified these difficulties. Kristy had to be resourceful. Often there were times when principal players simply weren’t available.

We ended up rehearsing several times at Kristy’s house, including an initial read-through and work on several holiday songs that were to precede the show itself. I believe we only had two rehearsals on the actual stage, and the second of those was the afternoon of the performance. So Kristy had to repeat some instructions in multiple rehearsals

Music offered special challenges. We wanted to perform the pre-show music as close to the recorded originals as we could. However, the vocal lines for the backup singers weren’t published, or at any rate weren’t available to us, so we had to learn the parts by ear. (I never got mine completely right.)

Because the presentation was in “radio show” format, live sound effects were crucially important. Finding a good way to replicate, for example, the sound of someone falling off a bridge into the water, turns out to be quite difficult, particularly if the effect has to be amplified, since sound adds another dimension of complexity.

Speaking of sound, the actors all spoke into microphones that suggested those used in old-time radio studios, and for whatever reason, some mics tended to be “hotter” than others, more receptive to sound, so adjustments in volume had to be made by both actors and the person on the sound board.

At the first of the two rehearsals we would have in the venue, we realized that the way the play was lit, the stands on which the actors would put their scripts were in relative darkness! There was no way to redo the lighting. The solution was to round up reading lights for each stand. Nothing is simple.

2.      The success of a theatrical event can’t be predicted from its rehearsals.

Thank goodness for that! In our production of Wonderful Life we never had an uninterrupted read-through, never had all the sound effects in place, and only fitfully had all the actors present at the same time. Nor did Kristy have much time for character work.

We were changing movements and even occasionally line assignments up to the last moments of rehearsal. Kristy apologized for the lack of rehearsals, urged us to do our best, and told us the result would be fine. What else could she say? And there’s always the hope that . . .

3.      Actors will do their best to get something acceptable on stage, no matter what.

This principle, which I have seen justified many times, does not mean that the production will be “good” by any reasonable artistic standard. It may not mean more than that the actors do not make fools of themselves. However, that’s something, particularly from the actors’ points of view.

One of the principles of acting is that if an actor focuses strongly on something in a play, the audience will focus too – even if it’s the wrong thing! This simple fact has redeemed much bad directing and inadequate rehearsal time. Our direction was fine but we certainly didn’t have much time. But everyone came through.

Obviously the risks of disaster are fewer in a staged reading than in a full production, because the script is always present for security. In fact a good staged reading might be the preferable way of experiencing some plays.

An example might be those plays written in other eras which are considered unstageable today, like Queen Mary (1875) by Alfred, Lord Tennyson (1809-1892), a verse drama which is said to have points of interest but is seldom or never performed. In fact a good staged reading might be the preferable way of experiencing plays not written to be staged, but to be read as literature (called “closet plays” or “academic plays”).

One final thought about readings, and about theater in general – if the story is strong, the audience will follow it, regardless of whether they’re attending a reading or a memorized performance. I saw this demonstrated recently in a reading led by a team from the Royal Shakespeare Company, at Montclair State University in Montclair, New Jersey.

The team led a two-week acting workshop with college juniors, ending with a staged reading of the play Twelfth Night by William Shakespeare (1564-1616) that succeeded as well as any production of the play I’ve seen, and better than most.

The reason was that the actors had fully committed to the story. The fact that actors didn't have to focus on learning the lines in rehearsal and then remembering them in performance gave them more freedom for making everything, including its language, take its place within the narrative. The fact that the actors carried and read from their scripts made no significant difference that I could tell.

Ultimately theater is storytelling, and the more effective the storytelling, the better. Using that criterion, with effective use of the tools of theater a staged reading needn’t necessarily feel inferior to fully staged productions, and occasionally might even be preferable.

[Something came up while I was working on Kirk’s “Staged Readings.”  In some of my exchanges with Kirk, I think I occasionally used the term "oral interp" in our discussions of readers theater.  I remember back when I was growing up, when I was in elementary and middle school, I occasionally heard people mention Oral Interpretation as a class offered in high schools and, sometimes, colleges.  I was never at a school that had that in its curriculum, and I think few schools in my day did.  But I know I heard people talk about it.

[I looked it up to see if it was real, or if I invented the memory.  It was part of the Elocution or Rhetoric programs that most schools had in the late 19th and early 20th century—before Speech or Communication programs became current.  Theater or Drama classes weren't common because training in the arts—or, really, any vocation—was spurned by most educational systems.

[That's where readers theater really came from—dramatic reading was a way of teaching elocution, verbal expression, public speaking, argument and debate, and so on.  If anyone’s ever been to one of the many forensic competitions, when students (almost always high schoolers) present monologues, sometimes 2-person scenes, debates, and other oral presentations, those are remnants of the elocution programs, now relegated to competitions rather than instruction.

[I differ with Kirk’s definition of “readers theater” as “plays written for the purpose of being read aloud.”  I’d say the distinction isn't in the play, but the production.  Consider Don Juan in Hell, which he led with and which is an excerpt of a play meant for full staging, and Under Milk Wood, originally a radio play. 

[Before Laughton produced Don Juan in Hell as readers theater, he toured with readings from the Bible, prose works, poetry, and essays, as well as excerpts from other plays meant to be staged in full.  The plays presented by TACT and Encores! were all originally staged in full productions.

[Kirk insists that “today . . . the term is used for plays written specifically for teaching children to read, with no particular intention of producing them.”  Maybe that’s correct and I’m working from an era that’s passed.  Kirk references a recent Broadway production of readers theater (2024’s All In), followed by a current successor (2025’s All Out, running through March 2026), but there’s a dearth of recent staged readings on the model of DJiH, which would make his definition of readers theater more likely to hold than I thought when I raised my protest.

[I can't think of any recent readers theater performances around here (that is, New York City) lately, other than TACT, which ceased production in 2018, and Encores!—I actually missed the announcements of All In and All Out.  (Encores! is currently finishing its run of 1964’s High Spirits, a musical adaptation of Noël Coward’s Blithe Spirit [1941], on 15 February 2026.)   I don't know about the regional repertory companies, which may have presented some.

[I think there’s something fundamental hidden in the various approaches to staged readings Kirk enumerates—if one also considers readings for workshopping purposes, where the significant listeners are the playwright, director, producer/artistic director. and/or dramaturg. 

[In a performance reading—and even in a rehearsal reading and a reading as a “test run” for potential future production at which are either subscribers to the theater and/or invited members of the public, then the focal point is not just the text alone, but what the actors can do with it—that is, “acting.” 

[When the focal listeners are the staff professionals who are assessing the play, then the focus is what the playwright wrote, without the enhancements brought by the actors and the director.  (In the future, AI robots might do this job with their “acting” algorithms turned off—no “oral interp.”  Getting an actor not to act may be impossible!)

[In the list of memorization approaches that actors use, Kirk left out actors putting the script under their pillow and sleeping on it.  Of course, he omitted that because it’s a joke . . . but I’ve met some actors who actually tried this!  Some of them believe it worked.  (It doesn’t.)

[As for "stories about performers 'going up,'" in the ROT posting of the Stephen Colbert interview of Tom Hanks, The Late Show host asks Hanks about going up on lines he, himself, wrote, and on Broadway World, George Clooney speaks about getting lines wrong in Good Night, and Good Luck.  I also told a tale on myself—at a very young age—in the afterword to Kirk’s “Theater for Young Audiences.” 

[In his discussion of issues that require script preparation when Kirk writes about “moments which may be unclear when read,” I’m reminded of an instance I recounted at the end of the afterword to “Dispatches from Spain 11: Northern Spain” (11 October 2015) by Rich Gilbert.  I wasn’t working on a reading, but an acting class scene; nonetheless, it’s a case in point.  This one has to do with humor literally lost in translation:

[W]hen I was . . . studying acting, my scene partner and I were assigned a scene from the 1935 play Tovarich [by Jacques Deval (1895-1972); French playwright, screenwriter, and film director].  Now, Tovarich is a comedy, and after my partner and I got the scripts, I discovered that it was originally a French play [1933].  I got the French text from the library . . . and found that the scene my partner and I were assigned was light and amusing (which wasn’t obvious from the English translation), but it was based on a French pun.  The joke was built around the similarity of the phrases fond d’artichaut, or ‘artichoke heart,’ and fond d’argent, ‘money fund.’  There was no way in the world we could make the pun work in English (if there had been, I suspect Robert E. Sherwood [1896-1955], the English adapter-playwright, would have used it)—it was just lost.  All we could do with our knowledge was lighten up our approach to the scene since we now knew that the characters, a husband and wife, were having fun with one another.

[As for theater being “storytelling,” as Kirk observed, in “The Relation of Theater to Other Disciplines” (21 July 2011), I stated:

one of humanity’s earliest impulses was to communicate, to teach or explain events of import to the community.  That impulse predates written language so it was channeled into two other outlets: art and performance.  The first theatrical performances must have occurred the first time a Neanderthal hunting party danced around the campfire to replay for the rest of the clan the day’s success.  This surely led ultimately to modern theater, and, eventually, film, television, and even YouTube . . . .  

[(I derived this remark from a similar one I had made in “Performing Fact: The Documentary Drama,” a class paper I wrote for NYU in 1986 and posted on Rick On Theater in 2009.)  

[In “The Tip of the Iceberg: Creativity and Repression in the U.S.,” in an essay published in the Performing Arts Journal of September 1991 (13.3: 25-41), director Leo Shapiro, about whom I’ve posted many times, wrote: “Culture is a story told around a fire.”  That was his metaphor for theater.]