16 April 2020

Three Plays from Distinguished Companies from the Archives


THE DAY ROOM
Don DeLillo
Woolly Mammoth Theatre, Washington, D.C.
John F. Kennedy Center for the Performing Arts
9 & 12 Jan. 2003

I was in Washington, D.C., over the year-end holidays and my mother and I went to see Don DeLillo’s The Day Room by the Woolly Mammoth Theatre at the Kennedy Center [December 2002].  It’s one of only two professional plays that DeLillo wrote, I believe, because he’s a novelist.  (I think his bio lists a couple of attempts when he was a student.)  The Day Room was his first major play, and may be the only one staged, and I’d count it a success, but he went on to write only one other, I believe. 

[DeLillo has, in fact, written five major plays as of 2020.  The Day Room was written in 1986, and two other plays were composed by the time I wrote this report in 2003: The Engineer of Moonlight (1979) and Valparaiso (1999).  Since then, the writer has completed two more plays: Love Lies Bleeding (2006) and The Word For Snow (2007).  Except for The Day Room, none has been produced in New York City.]

I had read The Day Room back in ’87 when I was helping screen nominees for a Rockefeller Fellowship.  [I’ve appended the script evaluation following this play report.]  I was very taken with the script—in fact, I wrote in my eval report that I wanted to direct it—but have never had a chance to see the play staged. 

Woolly Mammoth has done it before—back in ’89—and it has been done in New York [28 December 1987-17 January 1988, Manhattan Theatre Club] at least once as well, but I’ve never caught it.  It’s an absurdist play, reminiscent (but not obviously derivative) of Pirandello and Beckett, with some Stoppardian word-play mixed in. 

The Day Room’s set in a hospital and the first act is in a regular semi-private room where two patients are awaiting procedures and trying to get along, until they begin to get visitors, none of whom turn out to be who they seem—including one patient’s doctor, whom he has known for years, but who turns out to be a patient from the Arno Klein wing—the psych ward.  The second act is in the titular day room, which is being set up as a motel room for a performance by the mysterious Arno Klein Theater—which no one has ever really seen, though they are well known. 

Once again, no one is who they appear to be—which is the basic theme of the play: What’s real, what’s performance—are the actors patients, or are the patients actors?  Or are they actors playing patients playing actors . . .?  What’s truth and what’s dementia? 

It’s a wonderful little puzzle, and the production was delightful.  (I might have tried playing it at a less “presentational” level—less theatrical on the parts of the actors—and see if playing it “straight” didn’t add another level of confusion.  But this director’s choice worked fine.) 

One wonderful aspect: In act two, in the motel room, one of the patients from act one plays a TV set.  He gets turned on and off and switches channels when someone points a remote at him!  The director, who is also the company’s founder and artistic director, is Howard Shalwitz—with whom I worked on the Richard the Third at Soho Rep way back in 1978.  Howard was an actor then, and he started his company while we were doing the show and then moved to D.C.

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ROCKEFELLER FOUNDATION FELLOWSHIPS FOR AMERICAN PLAYWRIGHTS PROGRAM

1987 COMPETITION

PRE-SCREENING                                                           READER: K*****
SCRIPT EVALUATION                                                     DATE: 10/8/86


AUTHOR/(TRANS.): Don DeLillo

TITLE/DATE: The Day Room, 1986

GENRE/STYLE: absurdist comedy

STRUCTURE: 2 acts, several scenes

SETTING: a hospital room; the day room, which becomes a cheap motel room; style is open to interpretation

LANGUAGE: minimalist, absurdist dialogue, reminiscent of Stoppard and Beckett; complex and multileveled

MUSIC/LYRICS: none

NO. CHARACTERS/SPECIFIC NEEDS: 6 men, 3 women

CHARACTER STRUCTURE/TREATMENT: first and second act have different characters played by same ensemble; characters are chameleon-like, difficult to pin down; they seem to be symbolic exponents of various ideas and concepts

CONCEPTION: an exploration of the meaning of reality and sanity

CHIEF THEATRICAL INTEREST: the Beckettian style; the absurd characters and situation; the wonderful language

BRIEF SYNOPSIS:
___________________________________________________________
This will be inadequate, just as synopsizing Waiting for Godot is inadequate.  In the first act, two patients try to develop a meaningful conversation, but are interrupted first by a wandering patient, who reportedly belongs in “the day room” in the Arno Klein Wing, the hospital’s looney bin.  Next, their room is invaded by a nurse and a doctor, who turn out to be day-room patients, too.  It seems the day room folk love to play-act, and are excellent chameleons.  Finally, the doctor of one patient arrives, but also turns out to be an imposter, despite the fact that he and the patient had been friends for a long time.

The second act shifts to the day room, which is being transformed into a cheap motel room, apparently for a play.  Several wandering people come in, looking for the peripatetic and elusive Arno Klein Theater company.  During this act, a man in a straitjacket behaves like a TV set, switching “channels” when a remote control device is activated.  No performance is given, but the spectators depart.

DISCUSSION/EVALUATION: You can’t figure this one out without at least reading it.  I think you really have to see it, and I wish I had.  This is a wonderful, whacky, inventive and provocative play.  DeLillo, a novelist (this is his first play), creates language that is spare but meaningful, airy but controlled, witty but unselfconscious.  There is the poetry and symbolism of Beckett with the humor and charm of Stoppard.  I don’t just want to see this play, I want to direct it!

Unquestionably, DeLillo is a budding theater artists much needed on the American stage.  Even for a successful novelist, a first play of this caliber—not to mention daring—is rare and encouraging.  He should by no means be discouraged or ignored.  However—and I don’t really know how to get around this—he’s hardly a mid-career playwright, this being his first script.  If the grant is for a mid-career writer, regardless of the medium, then my recommendation would be clearly “yes.”  If the award is for mid-career playwrights, DeLillo, despite his obvious potential, isn’t really eligible.  I find myself on the horns of the proverbial dilemma.

RECOMMENDATION:  Second reading

*  *  *  *
HOMEBODY/KABUL
Tony Kushner
Victory Gardens Theatre, Chicago
and
Center Theatre Group, Los Angeles
Next Wave Festival
Brooklyn Academy of Music
Harvey Theater
28 May 2004

I had looked forward to seeing Tony Kushner’s last-but-one play (I haven’t seen Caroline, or Change) earlier this month [May 2004] because I recalled that when it premiered here Off-Broadway a few years ago [New York Theatre Workshop, 19 December 2001-3 March 2002], it was received well.  I particularly remember that, because it was written long before 9/11, it was seen as prescient.  I had no expectation that, after the disappointments of the rest of the season so far, this would be one of the greatest.  And it started right at the beginning.

[Set in 1998, just before and just after the U.S. bombed terrorist camps in Afghanistan in response to the 7 August 1998 bombings of embassies in Dar es Salaam, Tanzania, and Nairobi, Kenya, by the Egyptian Islamic Jihad, a group associated with al-Qaeda.  Kushner started writing Homebody/Kabul in 1997.]

The production of Homebody/Kabul at the Harvey Theater at the Brooklyn Academy of Music’s Next Wave Festival was a collaboration between Chicago’s Victory Gardens Theatre and L.A.’s Center Theatre Group.  I didn’t check back, but I believe the performances in those cities had been well reviewed. 

Also, the two theaters have pretty good reputations in general: Victory Gardens is up there with Steppenwolf in one of the premiere theater towns in the country and the Center Theatre Group is the Arena Stage/Goodman Theatre of L.A.  (Center Theatre Group’s home, the Los Angeles Music Center, is half Kennedy Center and half Lincoln Center: it houses a rep company like the Lincoln Center Theatre Company but at the same time serves as L.A.’s main commercial venue and hosts events at the Ahmanson like Kennedy Center’s Tennessee Williams Explored in the spring and summer of 2004.) 

Anyway, with that imprimatur, along with my recollection of Homebody/Kabul Off-Broadway here in ’02, I figured it would be a good show—provocative, interesting, and quirky, all the things that the rest of the season had not been.  I couldn’t have been more wrong!

Right from the start there was a problem.  The play’s first hour (of nearly four, by the way) is devoted to a monologue by the title character (Linda Emond), a British housewife who has become obsessed with the history and culture of Kabul.  The play is set after the Taliban have taken over Afghanistan and after President Clinton’s bombing raid, but before 9/11 and our invasion that followed. 

However, the Homebody (she has a name, but this is how she’s listed in the program—and I presume the script.) has become absorbed with the legends, history, and “contemporary” sights of the city as laid out in an out-of-date guide book from which she reads and to which she refers. 

She sits in a chair center stage—the scene is set in her London living room, but all we see, isolated on the stage by a square pool of light, are two wooden chairs on either side of a small table—essentially lecturing us about Kabul as it has invaded her imagination. 

Try as I might, I just couldn’t keep focus on what she was saying.  I also had no idea what she (or Kushner) was up to, either.  My mind kept wandering to all kinds of irrelevant stuff, no matter how hard I tried to pay attention.  For all intents and purposes, this was the end of the play for me—I got lost and never got back into it.

The rest of the play (until the last scene)—in which the Homebody never again appears, although she is the focus of the plot—is set in Kabul and ranges from a semi-realistic hotel room to various streets in bombed-out Kabul to other locations in the city which are suggested by a few set pieces and props.  The Homebody’s husband and daughter (Reed Birney and Maggie Gyllenhaal) have rushed off to Afghanistan because they have gotten a report through the British embassy in Pakistan that Homebody has been killed in the streets of Kabul when she appeared insufficiently covered by the burka.  A mob of enraged Muslim men literally tore her apart. 

The husband is completely distraught and is unable to comprehend any of what he’s hearing, despite the assistance of a British ex-pat (Bill Camp) whom the embassy in Pakistan has put them on to in Kabul (where there is no official Western representation).  But the daughter is confused, too, though her impulse is not to believe anything—her mother’s body is missing from the hospital where it was taken after the attack—and she rushes out to wander the streets of the city in search of either her mother, her mother’s body, or some clue to what really happened and why/how. 

She meets a street guy (Firdous Bamji) who becomes her guide—and her “uncle,” since a woman is not supposed to walk about the city unaccompanied by a male relative.  (She wears a burka, but often removes it or lifts it up or drops the veil.  Occasionally this enrages some man on the street, once or twice an armed religious cop.) 

Little by little, she learns that the Homebody came to Kabul to see what it was all about, met a Muslim man and married him.  Not only did she not divorce her husband back home—hence her “death”—but her new husband is also still married to his Afghan wife.  (This part gets nearly impossibly complicated, and I’m not sure I can do it justice.) 

The guide has met someone who knows her mother and brings word that if the daughter and her father get the Afghan not-quite-ex-wife (Rita Wolf) papers to go to Pakistan and on to London, she will grant her husband a divorce without further trouble (she has been haranguing him in the street and at his house) and her husband and the Homebody can live on in peace. 

Of course, the wife is a strange woman who herself is suspect for having contacts with anti-Taliban activists and having been an educated woman—she was a librarian—who speaks several foreign languages (including Dewey Decimal!).  In fact, her dialogue is a mix of Pashto, English, French, and what I gather is Arabic (and maybe Russian, too—I forget what-all she threw in; there weren’t any supertitles). 

I can’t relate the rest of the plot—it was extremely attenuated, with many long—and, to my mind, irrelevant—scenes of incidents like the husband back at the hotel (he never goes out) smoking hashish with the strange ex-pat, and later even shooting heroin, or the daughter finding the site (in a mine field) that is said to be the grave of Cain.  I’ll just say that the “story” went on interminably without seeming, at least to me, to go anywhere or say anything. 

By this time, of course, I had long since lost control of my concentration, and maybe I just missed all the pertinent bits—but if so, it was Kushner’s fault, not mine!  (I was actually quite angry when I left the theater—that I had sat for nearly four hours and got nothing to show for it.  Especially after looking forward to the performance so much.  Moreover, the seats at the Harvey are less than plush!) 

To catch you up quickly (would that Kushner had), the daughter never finds her mother or learns conclusively what happened or why, but she comes to some kind of understanding that I didn’t get.  She and her father do get the first wife papers to cross into Pakistan (where there’s a scene involving border guards—Taliban, I presume—who suspect them of being anti-Islamic activists because the daughter has some Pashto “poems” she’s supposed to transport back to London that are really political tracts and threaten to kill them all. 

The last scene is back in the London living room where the Afghan wife is now living with the Homebody’s husband.  I can’t explain a bit of what any of this was about or what Kushner was trying to tell us.  He’s too smart not to have had something in his head, but he put it into such a convoluted vehicle that I can’t suss it out even though I assume it’s there somewhere. 

The Times review [“Afghanistan Still Stirs A Housewife,” 13 May 2004] did agree with some of my complaints, but Ben Brantley found that endless monologue a brilliant coup de théâtre.  He also praised Gyllenhaal’s performance and, especially, her voice.  I found her flat and artificial, and her raspy voice was a constant annoyance every time she spoke.  (I kept wanting to shout out, “Stop smoking!” for that’s what it sounded like had made her voice so gratingly rough.)

I’d have to say that Frank Galati’s production was good—even excellent.  The sets by James Schuette were appropriate and well-designed (though in the Kabul scenes, there was a revolving wall across the back that facilitated the set changes—and after the intermission a chunk of it seemed to have disappeared inexplicably) and Mara Blumenfeld’s costumes were, too. 

The acting was all quite fine—except for Gyllenhaal, film actress sister of Jake, currently in the Roland Emmerich film The Day After Tomorrow), who’s rather central in the revised script used in this production—particularly Bill Camp as the ex-pat (who’s called Quango Twistleton, apparently a funny evocation of a P. G. Wodehouse character), the Rita Wolf’s Afghan wife, and the actors who played the street people, guards, and other incidental Afghans—they really seemed to catch the cultural nuances.  (Many of these last are actors from that part of the world originally—Iran, Pakistan, India, and so on; they probably were authentic in their behavior.) 

It’s probably odd—and telling—that I picked up on this, given how diffuse the rest of the play was.  In any case, even with good work from the company, it all seemed to have gone for naught—at least as far as I’m concerned. 

*  *  *  *
ORSON'S SHADOW
Austin Pendleton
Steppenwolf Theatre Company, Chicago
Barrow Street Theatre
5 April 2005

I went up to the Theatre Development Fund’s TKTS booth in Duffy Square to try for some tickets on Friday, 1 April [2005], with Diana, my frequent theater companion.  We had only one show to consider—Austin Pendleton’s Orson’s Shadow.  Charles Isherwood’s New York Times review back on 14 March [“Two Titans of Drama Assemble For a Battle of Wills and Wits”] was very strong. 

(The promotional card quoted a review by Ben Brantley, which was also pretty positive, but that turns out to be from an omnibus column in the Times he did back in January 2000 about Chicago theater, including the Steppenwolf production of Shadow that was the origin of the current Off-Broadway show in New York [“Critic's Notebook: Extracting the Essence of Real Lives Onstage,” 27 January 2000].)

Anyway, we picked up tickets—not much of a discount, by the way: only 25% off, so it cost us almost $90 [the equivalent of $119.21 in 2020] for two seats to a show in a Greenwich Village community house auditorium!  (The Barrow Street Theatre is a space I remember going to when I was reviewing for The New York Native; Soho Rep was in there and it was still just an auditorium then—folding chairs on a flat floor—but now they’ve built risers to rake the seats, which are no longer metal folding chairs, though not actual theater seats, either.  Still, $55 [worth $72.85 in 2020] for a ticket there—that’s full fare—seems outrageous.)  To get to the end first, Diana liked the show, but I found it pointless and self-indulgent. 

As last month’s Times review reported, the play’s about the relationship among Orson Welles (Jeff Still), Laurence Olivier (John Judd), Kenneth Tynan (Tracy Letts), Joan Plowright (Susan Bennett), and Vivien Leigh (Lee Roy Rogers).  (The characters within the play, by the way, are called “Orson,” “Larry,” “Ken,” Joan,” and “Vivien”; aren’t we chummy!)  Welles is doing a stage version of Chimes at Midnight before empty houses in Dublin, trying to raise money to make the film. 

[Chimes, best known as 1965 film, centers on William Shakespeare’s character Sir John Falstaff and contains text from five of Shakespearean plays: Henry IV, Part 1;  Henry IV, Part 2; Richard II; Henry V; and The Merry Wives of Windsor.] 

It’s 1960, and Tynan proposes that Welles direct Olivier and Plowright (Olivier’s wife from 1961 until her death in 1989) in the London production of Eugene Ionesco’s Rhinoceros.  Tynan also wants Olivier to hire him for a post at the new National Theatre, to which Olivier has just been appointed director.  (A theater critic, Tynan was appointed the National Theatre’s literary manager in 1963.)

Olivier’s marriage to Leigh (1940-60) is falling apart, and he’s already started an affair with Plowright.  The bulk of the play is a rehearsal of Rhinoceros somewhere in the Royal Court—seems like a room under the stage or something.  (I think it was supposed to be the empty stage, but it looked more like a basement space.) 

As for the script, there’s a lot of talking, much of which is name-and-title-dropping.  It occurred to me that if you weren’t old enough to remember the characters (only Plowright’s still alive [she still is, at 90]; the rest were all dead by the ’80s) or aren’t a film buff, you wouldn’t have any idea what any of these people was talking about, and maybe not even who they are anymore. 

Olivier and Welles might be names you’d recognize, but I wonder if you’d have any sense of who they were in theater and film.  Forget Tynan!  (Oddly, Leigh might be the most well-known figure for younger people because of Gone with the Wind and A Streetcar Named Desire, but she has the smallest part in Orson’s Shadow.) 

Maybe people know Citizen Kane, but Chimes?  Or That Hamilton Woman, which Olivier drops a few times because it was the movie he and Leigh made together when they met.  I doubt too many will know The Magnificent Ambersons, Touch of Evil, or The Entertainer too well, and the stage work these people mention endlessly, if they are known at all, are just names in theater history. 

(Olivier talks about directing Leigh in the London production of Streetcar, before she did the film with Kazan.  Even I barely recall that, and I’ve done a little research on that play for an academic in Mississippi.  Olivier also did the film of The Entertainer, but it was his stage performance—with Plowright—that boosted his career, and that’s what he talks about in Shadow, not the film version.  Fro the record, I saw Olivier on stage only once: in a special performance of August Strindberg’s The Dance of Death—with Geraldine McEwan, I believe—in London in the summer of 1969.)

There are two clues that tell me this is just a backstage bio-play.  First, a big deal is made of referring to Macbeth as “The Scottish Play.”  Both Welles and Olivier do this, and when Leigh doesn’t, Olivier makes a thing of it.  (She’s on the phone from home—that is, not in a theater—but he’s at the Royal Court.) 

Then Sean, the young stagehand (Ian Westerfer), asks about the reference—that’s how Pendleton gets to explain this bit of theater arcana—and then says Macbeth and is instructed to run around the theater to remove the curse.  (That stagehand is something of a walking joke—he’s too young to know any of the people the other characters mention, and he likes movies but doesn’t know anything about theater even though he works in one.) 

The second clue is that at the end, Plowright—the only one left alive (even the stagehand apparently died)—runs down a list of what happens to everyone (except Sean, the stagehand—she doesn’t know what happens to him) after the play ends.  Not only is this an undramatic device, but she does it by answering questions from the characters.  (“Joan, what happened to me?”  Riiight.)  Those two bits tell me that Pendleton had nothing really in mind but to do a backstage theater play.  Ho-hum!  (As Diana pointed out, actors like to talk about theater.  Pendleton, an actor, just put his ruminations on stage.)

 Aside from all the name-dropping (they mention lots of people from that era, too—the ’30s through the ’50s), I didn’t see that Pendleton was trying to say anything beyond putting some interesting theater/film people on stage together.  The dialogue wasn’t bad—literate—but no one really presented any ideas that went beyond the imagined confrontations.  (There’s not much record of the production of Rhinoceros; it apparently figures as a footnote in all the memoirs of the people involved!)  There just wasn’t any point to this.

I also had serious objections to the production—Tyler Micoleau’s lighting, Takeshi Kata’s set, and David Cromer’s directing.  (The acting was fine.  No one tried to impersonate the famous people they portrayed, but they got the idea across well enough.)  As I said, the space looked like a room beneath the stage (the same set  was used for all the scenes—Tynan meets Welles at the Dublin theater after a performance, then he meets with Olivier and Plowright at the Royal Court, then the Rhinoceros rehearsals; all were backstage scenes). 

There’s a staircase going up at the rear left, an entrance up right, and a line of ropes and pulleys along the stage left wall.  For some reason, the actors had to go through those stage-left ropes a lot, and Olivier especially had to stay back there for long periods.  (Leigh had two appearances, one of which was via telephone.  As she sits upstage right in a chair placed in a corner, Olivier is down left, behind the ropes, on the backstage phone which was situated in the down left corner.  He looked like he was doing Hello, Out ThereI 

Then on top of this, the director, David Cromer, put a lot of the actors below the stage, on the house floor.  (Several entrances were also made from the rear of the house.)  I suppose there’s nothing wrong with this in principle, but a good part of the audience can’t see anyone walking around down there.  We saw a lot of tops of heads moving about! 

And Micoleau’s lighting didn’t help.  It was basically dark—I suppose to approximate a theater without stage lights.  But many scenes were lit with spots on the actors, so there were these isolated pools of light—mostly focused on the actor’s head only—while the rest of the space was dark.  I’m not sure what the point of this was dramatically, but it was annoying.  I didn’t read Micoleau’s bio, but maybe he was a dance designer before this.  (I think the whole production, techies included, were from the Steppenwolf version.  Maybe all this worked better in Chicago.)

Remember: all this cost me $45 [$59.60]!  You can put up with a lot for $20, but at $45 (and that was a discount), I expect more for my money.

It’s not that Shadow was totally uninteresting.  As a nostalgia piece, a peek backstage at some big names, it was even kind of fun.  My suggestion—do it on HBO or Showtime as a TV film.  You might have to get actors who can pass for the famous faces—or do make up (there was a recent Welles bio-flick on the tube, wasn’t there?), but it would work better on TV (not in a movie theater, I don’t think) than on the stage.  [I don’t know if this is what I was thinking of, but HBO aired RKO 281 in 1999 in which Liev Schreiber played a young Welles.]

I can’t guess why both Isherwood and Brantley liked this play so much.  I remember saying recently that Isherwood’s reviews were so much in line with my own opinions that I was beginning to feel spooked.  I don’t agree with him at all this time.

11 April 2020

Theatre Olympics


I’m a little embarrassed.  I’d never heard of the Theatre Olympics, an international theater festival, until the end of last year.  Since the first festival was held 25 years ago, I’m very late to the party—and I don’t know how I missed the memo. 

I first learned about the Theatre Olympics when I spotted an article in the New York Times on Sunday, 15 December 2019, in the “Arts & Leisure” section entitled “No Torch Needed Here: The Theatre Olympics bring the drama world together” by Roslyn Sulcas, a dance reviewer and culture writer for the Times. 

I didn’t read the article right then, but I put it aside to read later.  Then, the next morning, my friend Kirk Woodward e-mailed me about the Times report, asking me if I saw it.  That’s when I read it and decided to look into what this event was all about.

I looked into the Theatre Olympics to see what I’d missed and what follows is what I learned.  Maybe I’m not the only one who’s out of the loop: the New York Times only covered the festival a few times (it got passing mention in a couple more articles).  In the article on the last festival, author Sulcas specifically remarks that “remarkably few people from the Western  theater world seem to have heard of the Theatre Olympics.”

Even one 2019 participant, Stefan Kaegi, a founder of the Berlin-based theater collective Rimini Protokoll, acknowledged in an interview, “I knew nothing about it before they invited us.”   Like some others who heard the name for the first time, he thought it “might be one of those pre-Olympic Games cultural festivals.”

Other U.S. publications I found in a database search also had sparser coverage.  (The foreign press was more generous, but even that was parsimonious, reporting mostly on artists and productions from the publication’s home territory.)  “Perhaps,” offers Sulcas, “that’s because, so far, the festival has been in countries (China, Greece, Japan, South Korea and Turkey, among others) that are not international theatrical hubs.”

I thought at first the Theatre Olympics was descended from the Theatre of Nations, the international theater festival organized since 1957 by the International Theatre Institute (ITI), an agency of the United Nations Educational, Scientific and Cultural Organization (UNESCO).  (See my post “Theatre of Nations: Baltimore, 1986,” 10 November 2014.)  The Theatre of Nations has been dormant since 2008, and I wondered if the Theatre Olympics was a rebirth of the Theatre of Nations under a new name. 

I quickly learned that this wasn’t so; not only are the Theatre of Nations and the Theatre Olympics not related, but the Theatre of Nations is still alive on paper and ITI is working to revive it as a regular event again.  The Theatre Olympics is a completely independent operation, albeit with similar goals.

Theatre Olympics, a non-profit organization, fosters exchanges between diverse theater-makers, irrespective of ideological, cultural, or language differences.  Theatre Olympics’ primary project is an international multicultural, multidisciplinary theater festival (also called the Theatre Olympics), which embraces diverse theater traditions from many cultures and encourages intercultural exchanges among theater artists from around the world.  The Theatre Olympics festivals are held irregularly and in various locations around the globe; the last Theatre Olympics, the ninth in 2019, was the first festival held in two cities, Saint Petersburg, Russia, and Toga, Japan.  

(A brief note about terminology and nomenclature.  The parent organization that conducts the programs, including the festival, is called Theatre Olympics, without a definite article: ‘the.’  The festival is customarily called the Theatre Olympics, with a definite article.  Both, incidentally, are spelled in the British manner: ‘Theatre.’  For the most part, I’ll be looking at the theater festival—and, except in a proper name or a quotation, I spell ‘theater’ the American way.)

Theodoros Terzopoulos (b. 1945), a Greek theater director, asserts that the origins of the present organization stems from a series of talks and seminars for theater directors and academics that he hosted in 1989 in Delphi, Greece, the city of the oracle.  “We had all these great names—Robert Wilson, Heiner Müller, Tadashi Suzuki . . .,” said Terzopoulos in an interview.  “They were talking and exchanging ideas, philosophies and theatrical traditions.  We thought, how can we create an international version of this, which will travel around the world?”

Out of this grew the Theatre Olympics organization, formally established in 1994 by an international committee led by Terzopoulos, who continues to serve as chairman.  The original committee members were the other participants in the 1989 discussion: Nuria Espert (b. 1935), Spanish theater and television actress, and theater and opera director; Antunes Filho (1929-2019), Brazilian stage director; Tony Harrison (b.1937), English poet, translator, and playwright; Yuri Lyubimov (1917-2014), Russian stage actor and director who founded the internationally renowned Taganka Theater; Heiner Müller (1929-95), German dramatist, poet, writer, essayist, and theater director; Tadashi Suzuki (b. 1939), Japanese theater director, writer, and philosopher who is the founder and director of the Suzuki Company of Toga (SCOT); and Robert Wilson (b. 1941), American experimental theater director and playwright.  

Except for the deceased members of the founding committee, all others still serve on the current International Committee of Theatre Olympics along with nine new members.  The committee meets once a year; Theatre Olympics’ administrative headquarters are in Athens, Greece, for its European operations and Toga, Toyama, Japan, for Asian operations.

Theatre Olympics originally had the subtitle “Crossing Millennia” to reflect the importance the organization placed on connecting the past, present, and future of cultural endeavors and to reflect the festival’s aim to re-establish the importance of theater in the cultural life of the 21st century.  Despite the name, there are no prizes, awards, or medals bestowed at the Theatre Olympics; it’s not a competition like the athletic Olympics or even many film festivals and the Edinburgh International Festival of theater.

Each festival is organized around a broad theme, such as Greek tragedy for the first Theatre Olympics in Delphi in 1995 or theater’s role in and contribution to globalization at the fifth Theatre Olympics in Seoul, South Korea, in 2010.  The number of participating countries has ranged from seven in Delphi to 35 at the eighth festival in New Delhi, India, while the number of productions staged has been between nine at the first Theatre Olympics and 465 in New Delhi.  (New Delhi was clearly an outlier; the next greatest number of participating productions was 97 presentations at the third Theatre Olympics in Moscow in 2001.)

Each host country selects its own artistic director, so far usually a member of the Theatre Olympics organization’s International Committee.  The national organizing committee is invariably comprised of prominent members of the host country’s cultural scene and the festival often reflects the host country’s theater heritage. 

Funding for the festival depends largely on the host country, which arranges a combination of state funds through its culture ministry or similar agency plus contributions from non-governmental arts organizations and private and corporate donations.  (The budget for the Russian portion of the 2019 festival alone was around $10 million, according to reports.)  Participating theater companies must, as is customary for theater festivals, both regional and international, raise their own funds to pay the expenses of their presentation. 

As the most recent festival, let’s have a look at the ninth Theatre Olympics this past year, the 25th anniversary of the first festival.

By design—it’s written in the Theatre Olympics charter—the first several festivals have been in the home countries of International Committee members—and the artistic director has been the committee member from the host country or, as in this instance, countries.  So in 2019, the Toga portion of the festival was directed by Tadashi Suzuki and the Saint Petersburg event by Valery Fokin (b. 1946), a Russian theatrical director and writer, who’s artistic director of the Aleksandrinsky Theater in Saint Petersburg and president of the Meyerhold Center in Moscow.

The statistics: between the two venues, Theatre Olympics 9 hosted 50 presentations from 20 countries.  The Russian half of the festival ran from 15 June to 15 December 2019 and the festival in Japan went from 23 August to 23 September.  In Russia, the main venues were the Aleksandrinsky Theater’s Main and New Stages, but Saint Petersburg, the former imperial capital of tsarist Russia, used more than 50 locations all around the city involving some 300 participants. 

In Toyama Prefecture, Japan, performances took place at the Toga Art Park (which contains seven theaters) and in Kurobe, a little under 30 miles north, at the Unazuki International Conference Center “Selene” and the Maezawa Garden Open Air Stage.  Toga is the home of Suzuki’s theater company, SCOT, and site of the school where he teaches his renowned Suzuki Method of Actor Training.  (The village is also the administrative headquarters of Theatre Olympics for Asian operations.)

The theme of the ninth edition of the Theatre Olympics was “Creating Bridges,” which appears to have been simply a reiteration of the initial Theatre Olympics mission statement, “the cross-fertilization of the past with the future.”  Though “Creating Bridges” “appeared in [the] management framework of the festival,” noted Emiliia Dementsova, a creative writer, theater critic, editor and lecturer from Russia, in her post in The Theatre Times, an online global theater portal, “there is no single core and distinct message that always distinguished the previous Theatre Olympics.” 

In an interview on the website Performing Arts Network Japan, Suzuki commented:

Despite the fact that we have the word globalization today, the direction or orientation to create that kind of shared heritage anew has been lost in politics and economics today.  That kind of orientation toward creating new rules of coexistence that can bridge this type of contemporary division is the theme of the Theatre Olympics this time, which is “Creating Bridges.”  I want us to think about the need for this kind of value, this kind of spirit for people to share; to think about the rules for coexistence.

Here’s a snapshot of some of what was on offer at the two Theatre Olympics 2019 venues:

In Toga, Suzuki presented Greetings from the Edge of the Earth, a play that looks at images of Japanese ethnicity and how this shifting identity has been shaped by key historical figures.  (The director brought two productions to Saint Petersburg as well, just as the Aleksandrinsky Theater sent productions to Japan.) 

SCOT’s production of Yukio Mishima’s Madame de Sade (Act II) featured a female cast fighting over the infamous Marquis de Sade, and brought to life some of the social shifts during Japan’s Showa Era (1926-89).  Suzuki also presented Dionysus (adapted from Euripides’ The Bacchae), a production that has toured worldwide and includes a cast of Indonesian, Chinese, and Japanese actors.

The Russian director and host of the Saint Petersburg portion of Theatre Olympics 2019, Valery Fokin, brought to Toga Today, 2016, a play based on the sci-fi novel by Kirill Fokin (Valery Fokin’s son) about aliens who arrive on Earth and plead with world leaders to ban weapons for the survival of humankind.  (Sounds a little like the plot of 1951’s The Day the Earth Stood Still, doesn’t it?)  

Greek director (and Theatre Olympics International Committee chairman) Theodoros Terzopoulos brought to the event a politically charged rendition of Euripides’ The Trojan Women with a cast of actors from Syria, Greece, Cyprus, Israel, and Bosnia and Herzegovina.

Robert Wilson, the U.S. director and Theatre Olympics founding member, presented a performance of John Cage’s composition Lecture on Nothing (1949), which mixes philosophy and poetry in a lecture performance that explores Cage’s complex time structure.  

Also from the United States, director Anne Bogart, who collaborated with Suzuki in 1992 to form the Saratoga International Theater Institute (SITI) in Saratoga Springs, New York, presented her production Radio Macbeth in Toga.  In the play, the actors rehearse Shakespeare’s Macbeth in an abandoned theater at midnight and are soon surrounded by ghosts of past works stirring ambition, violence, and madness.

By the time the Russian segment of the 2019 Theatre Olympics was over, it had racked up a truly Olympian record.  First of all. the Saint Petersburg program encompassed presentations by the national theaters of Yakutsk, Sakha Republic (Yakutia); Kazan, Republic of Tatarstan; Ulan-Ude, Republic of Buryatia; Ufa, Republic of Bashkortostan; Elista, Republic of Kalmykia; Grozny, Chechnya; and Petrozavodsk, Republic of Karelia.  2019 was declared the Year of Theater in Russia by President Vladimir Putin and the Theatre Olympics overlapped with the 2019 Chekhov International Theatre Festival (May-July).

In addition, special programs and projects of the Theatre Olympics in Russia were held in 26 cities in eight federal districts: Moscow, Saint Petersburg, Vladivostok, Khabarovsk, Magadan, Petropavlovsk-Kamchatskiy, Yuzhno-Sakhalinsk, Yekaterinburg, Kazan, Kostroma, Yaroslavl, Pskov, Velikiy Novgorod, Sochi, Volgograd, Vladikavkaz, Novosibirsk, Kaliningrad, Petrozavodsk, Izhevsk, Saratov, Ulyanovsk, Kerch (in Crimea), Sevastopol (Crimea), Simferopol (Crimea), and Yalta (Crimea).

In total, the 2019 Theatre Olympics in Russia comprised 82 theater groups from 22 countries, including 51 foreign and 31 Russian troupes.  In addition to Russia, companies participated from Japan, China, India, Finland, Denmark, Poland, Romania, Hungary, Greece, Italy, Germany, France, the United Kingdom, Spain, Belgium, Netherlands, Switzerland, Canada, Israel, Lithuania, and Austria.  

Among the participating artists in Saint Petersburg were Krystian Lupa (Poland), Theodoros Terzopoulos, Declan Donnellan (England), Robert Wilson, Samuel Tétreault (Quebec, Canada), Peeping Tom (Belgian dance theater company), and FC Bergman (Flemish theater company).

Khots Namsaraev Buryat State Academic Drama Theater of Ulan-Ude presented A Flight: A Story of Bilchir.  This work of the young director Soyzhin Zhambalova based on an artistic expedition is performed in Bulgat dialect of the Buryat language.  The play is based on the documentary story of Osinsky District residents in the Irkutsk Region, who watched the construction of the Bratsk Hydroelectric Power Station on the Angara River. Large tracts of land were later flooded. 

Olonkho Theater of Yakutsk presented Dzhyrybyna the Warrior Woman, which  immerses the viewer in the secrets of shamanistic rituals and ancient beliefs.  The production of the National Theater of Karelia, Bear the Son, based on Karelian folk tales, includes songs and ceremonies in the Finnish, Karelian, Vepsian, and Russian languages, is also a creation with a magic component.  Khodari, based on the works of Vasily Firsov, is another fable-based performance of this company, but it is a fairy tale for adults.  The traditions of folklore and the eternal themes of the fight against the dark forces assailing the human soul are combined here with folk humor and traditional anecdotes.

The Khanpasha Nuradilov Chechen State Drama Theater of Grozny brought two performances to Saint Petersburg: My Home – Red Home (or Going Home) and Higher than the Mountains.  The first performance tells a contemporary story about the difficult life of an émigré in Paris who does not want to lose his national identity.  The second is a story in which Chechen folk traditions and legends are woven into an eternal tale of love and mercy, forgiveness, and a sense of duty.

The Galiasgar Kamal Tatar State Academic Theater presented The Rooster Flies on the Wicker Fence, which is based on a comic tale of a silly argument between two neighbors in a Tatar village in the Soviet ’70s.  A distinctive feature of the performance is the development method of the director Farid Bikchantaev: the text of the performance was created in the process of rehearsals.

The Mazhit Gafuri Bashkir Academic Drama Theater performed Zuleykha Opens Her Eyes, based on the bestselling novel by Guzel Yakhina.  This story begins in the winter of 1930 in a remote Tatar village.  Zuleykha is sent into exile to a remote region on the Angara River in Siberia.  Peasants, intellectuals, criminals, Muslims and Christians, agnostics and atheists, Russians, Tatars, Germans, Chuvash people—all will meet on the banks of the Angara, fighting for their lives and future.

One of Suzuki’s two contributions to the Saint Petersburg portion of the 2019 Theatre Olympics was his renowned adaptation of Edmond Rostand’s Cyrano de Bergerac, performed in Japanese.  Suzuki doesn’t try to decode the text of the play; rather he explores the complex relationships of men and women, East and West, past and present, and the idiosyncrasies of both traditional Japanese music and Italian opera.  The performance itself abounds with strong Japanese characters and, though minimalist, manages to capture the attention of the audience and tug at their heartstrings.

Susuki’s protagonist, Kyozo, is a former samurai who became a writer, and who, before dying, writes an autobiographical play.  Thus, Cyrano and Kyozo, character and creator, are the same person, and Roxane and Christian de Neuvillette are both portrayed by the same actress.  (This sounds like an interesting reversal of the Kabuki onnagata tradition of male actors playing female roles.  I wonder if that was Suzuki’s intention.  None of the accounts I read mentions this.  See my Rick On Theater post “Kabuki: A Trip to a Land of Dreams,” 1 November 2010.) 

The director tries to combine elements of the Noh and Kabuki theaters with those of modern-day European theater.  kimonos, tatami mats, paper umbrellas, sakura (Japanese cherry trees), Japanese tea rooms, and paper screens are in abundance here and Cyrano de Bergerac becomes a play about suppressed desires and unfulfilled dreams. 

After disparaging in another article the application of the 2019 theme in the realization of the Theatre Olympics, Emiliia Dementsova asserted, “The artistry of Suzuki really contributes to building bridges between the cultures of East and West . . . .”

Between the cities of Delphi, Greece, in 1995 and Saint Petersburg, Russia, and Toga, Japan, last year, the Theatre Olympics festival has been hosted in Shizuoka, Japan, in 1999 with the theme of “Creating Hope”; Moscow, Russia, in 2001 with the theme “Theatre for the People”; Istanbul, Turkey, in 2006 with the theme “Beyond Borders”; Seoul, South Korea, in 2010 with the theme of “Sarang: Love and Humanity”; Beijing, China, in 2014 with the theme “Dream”; Wrocław, Poland, with the theme of “The World as a Place of Truth”; and New Delhi, India, with the theme “The Flag of Friendship.”

Reports are that the next Theatre Olympics may be held in Hungary in 2023. Hungary’s interest in hosting the Theatre Olympics in 2023 was declared by the Hungarian Minister of Culture and the artistic director of the Hungarian National Theater at a press conference at the closing press conference of this year's event in Saint Petersburg.

They approached the International Committee of Theatre Olympics through its founder and president, Theodoros Terzopoulos, and committee member and artistic director of the Aleksandrinsky Theater, Valery Fokin.  The cultural minister came to the international cultural forum to emphasize the importance for the country of hosting the Theatre Olympics.  The International Committee plans to consider Hungary’s proposal, which the cultural minister feels has the support of Terzopoulos, Fokin, and Suzuki.

06 April 2020

'Astérix Le Gaulois'


I was first introduced to European comic book in the late 1950s, probably ’58 or ’59.  I’d have been 11 or 12 and my family had sponsored an Irish au pair named Ita.  (I no longer remember her last name, which, of course, my little brother and I never used.)

Ita only stayed with us for about a year before returning to Ireland, but I remember her because she was the first non-American I ever really met (aside from some of my schoolmates at Washington, D.C.’s Sidwell Friends School).  I was fascinated with everything Ita told us about her homeland and its history.  I even badgered her to teach me some Gaelic—but all I remember now is how to count from one to five.  (I had to look up how to write the numbers in Irish here because Ita only taught me how to say them: haon [ayn], dó [doe], trí [tree], ceathair [ka-hair], cúig [kwig],)

Ita also showed me a British comic book called The Beano which included a character called Roger the Dodger.  (A dodger, as in the name of the Charles Dickens character from  Oliver Twist, the Artful Dodger, is a trickster or prankster.)  Roger is a bad boy who schemes to avoid chores and homework, which always ends in his being punished.

The comic book itself (called an ‘album’) is very different from the usual American comic (with which I was pretty familiar at this time even though I was only allowed to have them during the summer while I was at camp): they’re printed on thick paper like a proper book, not the flimsy newsprint of our comic books, and hard-bound rather than stapled into a slick paper cover.  The albums are in a larger format (about 9⅓ x 12½ inches as opposed to 7½ by 11 inches) and longer (often 48-60 pages vs. 32 pages), too, altogether more like a children’s book—aside from the content—than a traditional American comic.

Another difference was that The Beano had several stories, not all of which featured Rodger the Dodger.  I remember another story that was about a newly-trained teacher who’s sent to a tough school for his tryout.  The rowdy students run amok and the new teacher is sure he’ll fail his evaluation, but when the official arrives, he’s so aware of the school’s rep he dashes in and out, leaving the passing evaluation with the new teacher on the run so the evaluator doesn’t have to spend any time in the building.

Okay, I’m getting diverted; nothing new there!  In any case, when I encountered more European comics a few years later, I wasn’t so surprised that they were different from ours.  I was, however, in line for another surprise.  But let me make a brief diversion and get back to this subject in a moment.

On Saturday, 28 March, the New York Times published the obituary of Albert Uderzo (b. 1927).  Born in northeastern France, Uderzo died at 92 on Wednesday, 24 March; he was the artist half of the creative team who wrote and drew the Astérix comic books of France.  (See where I’m goin’?)  His partner, whom he met in 1951, was the writer of the stories, René Goscinny (1926-77).  After producing several earlier comics for the French and Belgian (more accurately, Walloon) audience, Uderzo and Goscinny created Astérix and his band of hearty, indomitable Gauls in 1959.

I saw my first Astérix in the early or mid-1960s, probably Le Tour de Gaule d’Astérix, published in 1965 (and translated into English, for some reason, as Asterix and the Banquet).  The French title, like most of the texts of the Astérix adventures, is a pun: the “Tour de Gaul” is an evocation of the annual French international bicycle race, the Tour de France.

The comic series was originally titled Astérix le Gaulois (Asterix the Gaul), the title of the first story, published in serial form a few pages at a time in a newspaper for children called Pilote in 1959.  Astérix le Gaulois was published as an album in 1961.  Each story had its own title, of course, and the albums bore the banner “une aventure d’astérix le gaulois” above the episode name, but somewhere along the line, the series title was shorted to simply Astérix and the banner disappeared.  I’ll be calling the series Astérix mostly, but since I knew it under its older, longer name, I may use that sometimes as well.

I probably read most of the books of the mid-’60s, but I only preserved two: 1966’s Astérix chez les Bretons (Asterix in Britain) and 1968’s Astérix aux Jeux olympiques (Asterix at the Olympic Games – 1968 was an Olympic year).  The books proved so popular worldwide that they’ve been translated into over 100 languages, including English (and Esperanto).  I’ve read a couple of the English versions, but as I was living on the continent at the time, going to school in Geneva (a French-speaking town), and I was introduced to my first Astérix album by my French pal Marc Humilien, I read most of them in the original language.

I had an ulterior motive, of course—though I don’t know that I was fully aware of it at the time.  I read a couple of things in French just to see if I could; one was the translation of Ian Fleming’s 1961 James Bond novel Thunderball—Opération Tonnerre (‘Operation thunder’) in French, published in 1962.  I wasn’t really conscious of it, but I was learning a lot of French slang, idioms, and colloquialisms along the way—always with the help of my schoolmates who either were French-speakers or had lived in French-speaking countries longer than I had.  (Of course, my friend Marc was a huge help with this, and so was the daughter of my dad’s boss who was tri-lingual; I knew many people who spoke two languages with equal fluency, but Josephine is the only person I ever knew who spoke three—German being the third.)

(At this same time, I also remember seeing the French-dubbed version of From Russia with Love, the 1963 Bond film.  In French, it’s called Bons baisers de Russie, which is a common idiom frequently written or printed on vacation post cards that means “Greetings from Russia,” “Best wishes from Russia,” or, as the movie has it, “With love from Russia.”  (The idiom literally means “Good kisses from Russia.”)

(Anyway, in an odd connection with my later life, 007 has an exchange with a contact in Istanbul.  Bond (in the person of Sean Connery, the first—and best—James Bond) and the operative don’t know one another, so—and this is the connection to my army days—they exchange prescribed verbal signals in order to ascertain that each man is the designated agent.  In military intelligence school, I learned that is called exchanging “bona fides” and Bond’s went like this:

Bond: Pardon me, do you have a match?

Contact: I use a lighter.

Bond: Better still.

Contact: Until they go wrong.

(In the dubbed version, this dialogue comes out as:

Bond:  Avez-vous une allumette?

Contact: J’ai un briquet.

Bond: Ah!  C’est encore mieux.

Contact: Oui, tant que ça marche.

(Not only have I never forgotten this little scene, but when I was at intel school in ’71—probably about seven years after I saw the flick—and then in West Berlin as a counterintelligence Special Agent, I often flashed on it when the subject—or necessity—of bona fides came up.  And, yes, it’s a real thing.

(By the way, I didn’t translate the French dialogue above because it’s pretty much exactly the same as the English.  The only slightly idiomatic expression is “tant que ça marche”: marcher usually means ‘walk’ in English, but a common alternate meaning is ‘work’ as in ‘function’ or ‘operate.’  So the French line means simply “as long as it works.”  That’s the kind of thing I was picking up from my reading not literature but pop stuff.)

Astérix was great for this kind of thing.  The texts are chock-full of puns, word-play, and sly references.  Besides the “Tour de Gaul” ref, which is really easy as long as you know that Gaul is the ancient name for modern France, all the characters’ names are puns and humorous allusions.  The albums are still being published; the current publisher’s up to the 38th issue as of last year, 58 years after Uderzo and Goscinny published Astérix le Gaulois.

Each album starts with the prologue (in my translation; the published English version’s slightly different): “We are in [the year] 50 before Jesus Christ.  All Gaul is occupied by the Romans . . .  All?  No!  For one village populated by implacable Gauls still resists the invader.  And life is not easy for the garrisons of Roman legionnaires from the fortified camps of Babaorum, Aquarium, Laudanum and Petibonum. . .”  Then the story always goes to a new conflict between the inhabitants of “le village gaulois”—its name is never given—and the Romans.

The names of the Roman camps surrounding the little village are also little jokes, to wit (and that’s a small pun itself): baba au rhum is a small cake soaked in syrup made with rum; aquarium is obvious, I think, even in English; laudanum is a tincture of opium prescribed for pain management (predating morphine); and petit bonhomme is the French equivalent of the condescending sobriquets “little man” or “baby boy.”  (On its own, bonhomme is the French version of British expressions like “old boy” or “old chap.”)

The little band of uncompromising Gauls is led by Astérix, whose name is a play on ‘asterisk’ (astérisque in French).  An asterisk (*) is, of course, a little star, which is what Astérix’s status as a character is.  He’s a hunter and warrior of tiny stature with a huge, blonde mustache—like, maybe, a blonde-haired Yosemite Sam (except smart).

Astérix’s boon companion, Obélix (‘obelisk’ – obélisque) is, in contrast, a huge, obese carver of menhirs.  (But don’t call him fat!  He’ll go off on ya.)  Menhirs are those huge, ancient monoliths like the ones that make up the arches at Stonehenge. An obelisk is a massive monument (the Washington Monument is an obelisk; so are Cleopatra’s Needles in London, Paris, and New York City) and Obélix, who is phenomenally strong, is often shown carrying a menhir on his back, delivering it to a customer.

All the Gallic names, as you’ll see, follow the same pattern, which is a reference to actual Gaulish chieftains such as Vercingetorix (c. 82 BCE-46 BCE), Orgetorix (?-61 or 60 BCE), and Dumnorix (100 BCE-after 54 BCE); the -ix suffix on the fictional names alludes to the -rix ending of the real Gaulish names, which means ‘king.’ 

Sussing out the jokes in French was one of the main joys I got from reading the comics in the original language.  I got better at it as I progressed, so I guess you could say I was becoming francophonic; perhaps you could have called me Francophonix!

The others in Astérix’s regular band of Gauls include the village chieftain, Abraracourcix (à bras raccourcis, which literally means ‘with shortened arms’ but is from the French idiom tomber sur quelqu’un à bras raccourcis – ‘to attack someone with arms flailing’ or ‘. . . fists flying), who’s always shown standing on his shield being carried by two bearers.  (Abraracourcix always manages to fall off the shield some way or another.)  He’s a rotund guy with red hair worn in pigtails and, as with all the Gaulish men, has a big mustache; he’s quite fond of good food and feasts, but he doesn’t refuse a fight—hence his name. 

(I’m only commenting on the French names because those are the versions with which I’m familiar.  The characters’ names—except Astérix and Obélix—in the English editions, as well as many of the other translations, are different, usually making puns in the translation’s language.  I don’t know any of the other translations, and only know the British editions slightly.  An Americanized version of Astérix was tried out but never found a footing.)

Assurancetourix (assurance tous risques, literally ‘insurance [for] all hazards,’ French for ‘comprehensive insurance’), the village bard, considers himself a great singer and musician and never misses a shot at accompanying any grand occasion in the village—though, in truth, his music is execrable and he’s usually kayoed by the village blacksmith as soon as he starts. 

The village druid (priest-cum-wizard) is Panoramix (from the Greek word ‘panoramic,’ which means ‘with a wide view.‘)  The implication is that Panoramix—tall and thin, with a long, white robe (the other men all wear pants), hair, beard, and mustache—sees everything.  He’s the brewer of a magic potion, the formula for which is secret, passed on only from druid to druid, that temporarily gives superhuman strength to anyone who drinks it.  (Obélix’s prodigious strength, which is permanent, is the result of his having fallen into a cauldron of the potion when he and Astérix snuck into Panoramix’s hut when they were children.)

Idéfix (idée fixe, a ‘fixed idea’ or ‘obsession’), Obélix’s pet, is a tiny dog—in visual contrast to his huge master—white with the tips of its ears and tail black.  Idéfix loves nature and can’t abide seeing trees cut down or uprooted (perhaps because he likes to pee on them!).  Unlike other cartoon dogs, Idéfix does’t speak—except by barking—and his thoughts are not expressed in words.  

(In the English versions, Idéfix is called Dogmatix—from ‘dogmatic,’ meaning ‘clinging to an unchanging set of beliefs.’  The pun in the name, which parallels the French version in meaning, is extended because the name also contains the word “dog.”)

The names of non-Gallic characters, like the names of the Roman camps, are also pun-filled.  Jules César (Julius Caesar), the Roman dictator and conqueror of Gaul, goes by his actual name (albeit en français), but the fictional Romans have names ending in –us (like first-declension masculine Latin nouns; women’s names end in -a) like the Roman legionnaire Milexcus in Le Tour de Gaule d’Asterix.  His name is a homophone for mille excuses (‘a thousand excuses’).  Another Roman from that album, the garrison commander of Burdigala (modern city of Bordeaux), is called Motus, a French expression that’s a mock latinization of mot (‘word’) that means “Shush!” “Quiet!” or “Mum!”

The names of other nationalities and ethnic groups follow similar patterns.  The Bretons, as in Astérix chez les Bretons (literally, “Astérix at the home of the Britons” but published in English as Asterix in Britain), are stand-ins for modern Englishmen.  Their names are modeled on those of the ancient tribes of Brittany (the Roman province of Britannia) and end in –ax, like Antrax, a Breton innkeeper whose name obviously evokes anthrax.  One of my favorites in Chez les Bretons is Ipipourax, whose name is simply a French approximation of “hip, hip, hurray.”  You see, Ipipourax is a rugby player in the home of the Britons. 

Bet you didn’t know that the ancient Brits, who, incidentally, all wear tweed pants and tam-o’shanters, played rugger back in 50 BCE.  That’s another part of the humor of Astérix: making fun of national stereotypes.  No one ever said that Astérix is politically correct!  It may have toned this down since we’ve all gotten enlightened—but I doubt it.  (After all, the French still don’t pay attention to cholesterol in their diet and they still smoke like stacks—including those odoriferous butts called, of all things, Gauloises, which means ‘Gallic women’; no reference to the Astérix comics.)

The very title of Chez les Bretons in French is a joke of sorts.  At least it’s a deliberate confusion.  Bretons are the natives of the province of Brittany, a peninsula in the west of France, as distinguished from Britons, who are the inhabitants of the Isle of Great Britain (that is, England, Scotland, and Wales).  In the French title of the album, Uderzo and Goscinny are deliberately conflating the French province, called Bretagne in modern French and Britannia in Latin, with (Great) Britain, or Grande-Bretagne, also called Britannia by the Romans.  This, of course, is all lost with the title of the English edition of the album, Asterix in Britain, though probably only a Frenchman would ever see the joke anyway.

Astérix, by the way, calls the Britons his “cousins germains,” which is the French idiom for ‘first cousins,’ something I learned from reading this album.  And I wasn’t the only one to think that cousin germain was some reference to a ‘”German cousin” at first.  When Astérix introduces Jolitorax (joli thorax, or ‘pretty thorax’; ‘thorax’ is the anatomical term for the upper chest) as his “cousin germain,” Obélix pounces on him à bras recourcis (remember that one?), thinking Jolitorax is a German (who in the series are called Goths) until Astérix stops the attack.  The little Gaul yells at his friend that Jolitorax isn’t a German but a Briton who “doesn’t speak at all like we do.”

One of the best jokes in Chez les Bretons is predicated on the British devotion to tea time.  In the midst of a ferocious pitched battle with the Roman legions, the Brits abruptly stop fighting.  Astérix is flabbergasted—modern Brits would say ‘gobsmacked’—and not a little furious.  With his and Obélix’s help, they were beating the Romans—why would they all just stop and walk back to their village?

Well, it’s all very simple: the Britons always stop work or play at precisely five in the afternoon to drink . . . hot water.  Nothing would prevent them from stopping for chaude eau.  Which is another joke, making fun of the strange English syntax of putting adjectives in front of the nouns.  As every upstanding Gaul (Frenchman) knows, adjectives come after the noun; Astérix’s cousins should be saying “l’eau chaude” as well as “potion magique” (‘magic potion’) and “armées romaines” (‘Roman armies’) instead of “magique potion” and “romaines armées,” which mark the speech of the Brits.

Of course, actual tea hadn’t been invented yet, so Astérix’s British cousins just drank hot water—sometimes with a splash of milk . . . until Astérix brews up a little (bogus) potion with some herbs he’d brought with him, to give the Britons a little boost of courage.  It’s isn’t Panoramix’s potion magique, the ingredients of which are unknown to the little Gaul, but a kind of placebo.  The Brits and the two visiting Gauls defeat the Romans and the Breton chieftain declares the fake potion the new national drink.  It turns out that the mysterious herbs from which Astérix made the brew . . . was tea!

The joke isn’t only that Astérix invented tea, or that he (a Frenchman, of all people!) introduced it to the Brits, but that it would have been historically impossible for a Gaul to have got hold of tea in 50 BCE.  The first tea introduced to Europeans was in China more than 1400 years later, and tea wasn’t imported to Europe until the 17th century (and to Britain until the 19th).  But intentional anachronisms are another element of fun in the Astérix books.  The tweed clothing of the Bretons is one example of this. 

In  La Serpe d’or (1962; Asterix and the Golden Sickle), the second Astérix album, Astérix and Obélix travel to Lutèce (Latin: Lutetia; modern Paris) to get Panoramix a new sickle to cut the mistletoe for the magic potion.  They pass through Suindinum where a 24-hour chariot race is going on.  Naturally . . . because Suindinum is the site of today’s Le Mans!

In Le Tour de Gaul, Astérix and Obélix travel around Gaul visiting various regions of the country.  Traveling south from Lutèce, they find the road clogged with Lutéciens heading to the south of Gaul and the beach.  This is an allusion to the annual French holiday when nearly everyone in Paris leaves the city for the southern seaside.

There are also frequent mentions of or allusions to personalities of the years when the stories were written: The Beatles appear in Astérix chez les Bretons and the Rolling Menhirs (get it?—I love this one) and Elvis Preslix are mentioned in other stories.  Actor Charles Laughton is the model for Gracchus Pleindastus (pleine d’astuces –‘full of tricks’), a character resembling one the actor played in a 1939 movie; Kirk Douglas shows up as Spartakis the Greek (modeled on guess who!) as a galley slave. 

Many other then-current and historical figures are caricatured or cameoed in Astérix.  People from history include Benito Mussolini (1883-1945; Fascist Italian dictator; in  Le Combat des chefs, 1966; ‘The Battle of the chiefs’; Asterix and the Big Fight), Mahatma Gandhi (1869-1948; Indian nationalist; in Astérix chez Rahàzade, 1987; ‘Astérix at Rahàzade’s place’ [chez Rahàzade would sound like Shérazade – more traditionally, Shéhérazade]; Asterix and the Magic Carpet), Napoleon (1769-1821; French statesman, military leader, and emperor;  Astérix en Corse, 1973; Asterix in Corsica [Napoleon was born in Corsica]), Sigmund Freud (1856-1939; Austrian neurologist and psychoanalyst; in  Combat des chefs), Otto von Bismarck (1815-98; German statesman who masterminded the unification of the country and served as its first chancellor; in Astérix et les Goths).

Contemporary figures caricatured in the Astérix stories came from a variety of cultural fields: politics – Valéry Giscard d'Estaing (b. 1926; French president, 1974-81; in Astérix et le Chaudron, 1969; Asterix and the Cauldron), Silvio Berlusconi (b. 1936; Italian media tycoons and politician who served as prime minister, 2008-2011; in  Astérix et la Transitalique, 2017; ‘Astérix and the trans-Italic’; Asterix and the Chariot Race); arts (aside from the Beatles, Rolling Stones, and Elvis, whom I mentioned earlier) – Stan Laurel and Oliver Hardy (1890-1965 and 1892-1957, respectively; comic actors; in Obélix et Compagnie. 1976; Obelix and Co.), Luciano Pavarotti (1935-2007; world-famous Italian opera singer; in La Transitalique), Laurence Olivier and Alec Guinness (1907-89 and 1914-2000, respectively; internationally renowned English stage and film actors; in La Chaudron).

Uderzo and Goscinny frequently paid homage to the work of colleagues by featuring characters from other comic series in the Astérix stories: Tintin (titular protagonist of The Adventures of Tintin, the popular Belgian comic series; in Astérix légionnaire, 1967; Asterix the Legionary), Thomson and Thompson (identical twin detectives from Tintin; in  Astérix chez les Belges, 1979; ‘Astétix at the home of the Belgae’; Asterix in Belgium), Kiwoàlàh (qui voilà? – ‘who’s there?’) in Chez Rahàzade is the cousin of Iznogoud, another cartoon character in a series of the same name, created by Goscinny. Tounet, an alien in Le ciel lui tombe sur la tête (2005; ‘The sky falls on his head’; Asterix and the Falling Sky), resembles a purple Mickey Mouse and his home planet is Tadsilweny, an anagram of Walt Disney—both Uderzo’s artistic inspiration and the team’s rival in cartoonery. 
       
One odd, and very timely, unplanned occurrence is associated with La Transitalique.  Published three years ago, it attracted additional media attention this year following the outbreak of the COVID-19 pandemic because of the Roman charioteer who’s the favorite to win the race.  His name is Testus Terone (do I need to interpret that one?), but he races under the name Coronavirus.  Testus Terone is drawn to resemble French racing champion Alain Prost (b. 1955), and as Coronavirus, he wears a cloth mask that hides his face.  Hmmm . . . .

Oh, and in a scene in Chez les Bretons, Jolitorax tells Obélix about his tweed trousers, and the big Gaul asks if they’re expensive.  Jolitorax replies, “My tailor is rich,” which any Frenchman who ever took English lessons will recognize immediately as a rote phrase they had to learn!  My friend Marc Humilien’s father used to speak that phrase—with a thick French accent (which I can still hear)—and laugh almost whenever we were together after we first all met.  He knew how silly it sounded and how useless it was for a serious language student. 

(The English phrase that was the counterpart for American or British students of French might be La plume de ma tante est sur la table de mon oncle—‘My aunt’s pen is on my uncle’s table.’  There was even a musical revue called La Plume de Ma Tante which played on Broadway from 1958 to 1960; I saw it in Washington in 1962 on its national tour.)

As I said, Astérix  can’t be accused of being PC, and one example is the recurring jibe at the Brits in Chez les Bretons for putting adjectives before nouns (They’re nuts, those Britons!—my own little parody of a common line in the books: “Ils sont fous, ces Romains!” meaning ‘They’re crazy, those Romans,’ often spoken by Obélix). 

Uderzo and Goscinny loved to make fun of national stereotypes, and they got the two heroes to travel all over the known world of Caesar’s time (and then some), meeting people from practically every nationality and ethnicity, including Native Americans (yup, the creators found a way to get the Gauls there) in La Grande Traversée (1975; Asterix and the Great Crossing) and extraterrestrials in  Le ciel lui tombe sur la tête.  It was all meant good-naturedly . . . but how it’s received is in the eye of the beholder.

I mentioned the Goths (Germans) earlier.  In the Astérix stories; principally Astérix et les Goths (1963; Asterix and the Goths), they’re depicted as disciplined and militaristic; they march in goosestep and wear the Pickelhaube, the spiked helmet common during the German Empire before World War II.  In the books, their speech bubbles are lettered in Frakturschrift (commonly called German Gothic writing).

The Britons (English), in addition to  what I’ve already observed, are consistently unemotional and drink warm beer, eat tasteless boiled food with mint sauce, and live in rows of identical houses.  (These were all common stereotypical images of Brits in the days before the Common Market—the European Economic Community or EEC—and the European Union.)

In  L'Odyssée d’Astérix (1981; ‘Astérix’s Odyssey’; Asterix and the Black Gold), the pair of Gauls travel to the Middle East where they meet, among other, Judeans (Jews).  The Jews are all depicted as Yemenite Jews, with dark skin and black eyes and beards.  With the two heroes travels a Roman spy from M.I.VI (MI-6, the modern British intelligence agency),  The spy is Zérozérosix; if you can’t figure that one out, his English name is Dubbelosix . . . and he’s a caricature of Sean Connery!  

Oh, and the team is in the Middle East to buy “rock oil” (l’huile de roche) for Panoramix because it’s one of the ingredients of the magic  potion.  If you’re not up on your medieval Latin, “rock oil” is the English translation of the word ‘petroleum’—which is grown in that region. 

There’s one other cute thing in L’Odyssée I want to note,  A character named Saül Péhyé, a Jew who escorts Astérix and Obélix from Jerusalem to the Dead Sea, is a caricature of René Goscinny, who had died four years earlier.  (This is the second album for which Uderzo did both the writing and the drawing.)  Goscinny was Jewish (his parents were immigrants to France from Poland) and his character’s name is derived from the phrase ça eut payé (‘it would have paid’; the name’s a reference to a sketch of Fernand Raynaud, 1926-73, a famous French stand-up comic, actor, and singer).  Goscinny and Uderzo put themselves into several episodes of Astérix, sort of like Hitchcock and his movies—though, of course, you’d have to know what the writer and sketcher looked like to catch the cameo.

Uderzo and Goscinny started the Astérix series in 1959 as a serialized story in the children’s newspaper Pilote at the rate of two pages a week.  The installments were assembled into a book in 1961, and this process continued until 1973. At that point, the creators began releasing one album a year.  (The series skipped two years in 1977—the year of Goscinny’s death from a heart attack at 51—and 1978, but Uderzo took over the series on his own and returned to publishing one book each year.

After 1981, however, Uderzo broke with this practice and the albums have appeared with longer, more irregular gaps—sometimes as few as two years, sometimes as much as four.  Since 2013, the books have appeared every two years, the last one being number 38 in 2019, La Fille de Vercingétorix (‘The Daughter of Vercingétorix’ [Vercingetorix was the tribal chieftain who united the Gauls in a revolt against Caesar’s forces in 52 BCE]; Asterix and the Chieftain's Daughter).

Uderzo retired from the series in 2011—when sales of the albums had reached a total of 350 million copies worldwide—and turned Astérix  over to Jean-Yves Ferri (script) and Didier Conrad (art).  Both men, born in 1959, continue to write and draw the Astérix stories.  Accordong to Peter Hoskin on The Daily Beast, “the best-selling French author of all time probably isn’t one person, but two.  And these two people were never in the business of writing novels, but of making comics.  They are René Goscinny and Albert Uderzo.”

Hoskin continued with some statistics from Amazon sales.  Album number 36,  Le Papyrus de César (‘Caesar’s papyrus’; Asterix and the Missing Scroll) was published in 2015, the year Hoskin wrote his article.  In France, Le Papyrus was “the most popular book on Amazon.fr” and in Britain, “it was the 356th most popular” on Amazon.co.uk.

In the U.S., however, the book was “languishing . . . in 4,917th place on Amazon.com,” and Hoskin quipped: “and that’s probably only because of French expatriates.”  Hoskin blames the lack of interest in the States for the little Gaul in part on our Comics Code (more formally, the Comics Code Authority), instituted in 1954 “to regulate all them awful pic-churr books that were corrupting the children of America.”

It’s a sort Hollywood Production Code (the Hays Code—see my post on 7 July 2013) for comic books, even if, as Hoskin adds, nothing in it “harmed Asterix’s chances directly, but there were indirect consequences.”  It shaped Americans’ notion of what a comic book is—which wasn’t Astérix.

My friend (and generous Rick On Theater contributor), Kirk Woodward asked me, “Is there some quality of  Astérix that is specifically European in the sense that it would have no resonance here?”  (When I asked Kirk if he’d ever heard of Astérix, he replied, “Astérix is a name to me but not much else.”)  My response to his question went something like this:

Depending on one’s sensitivity, there are many things about Astérix and other European comics that might put Americans off.

As I explained earlier, the books themselves are physically different.  They just don’t look like traditional American comic books. 

Because they’re hardback, larger in page-size, and longer, I suspect that makes them more expensive, too, especially since they’re also imported.

Astérix is also not aimed at kids—though they, especially teens, read them.  The jokes and satire, as you’ve seen, I hope, can be very sophisticated or rely on actual knowledge of both “current” (with respect to the publication date) and historical (both Roman-era and later periods) events and personalities. 

All kinds of pop-culture references appear in the stories, some of it from a decade or so earlier than the publication—so if a reader’s, say, 16 when the book comes out, she or he’d have to know a movie or TV show from when the reader was 6 or 11 to get the joke.   

Most of these references are European; there aren’t any references to America and American culture that I ever saw (but I stopped reading Astérix pretty much after my folks came back to the States in ‘67; the more recent stories—including the one of Astérix and Obélix coming to America and meeting American Indians—might have more allusions to the U.S. and North America).

The translations try a little to suit the humor and other references to the culture where the translation language is spoken (character names, aside from the two main heroes, are changed to make puns in the translated language, for instance), but the translators can’t rewrite the stories completely—and the English versions are British, after all.  The books, for all their international appeal, are written from a French point of view.  The creators aren’t timid about making some fun of the French, but in the end, the Gauls always win.  

Probably one of the biggest reasons that Astérix has never become popular in the U.S., though, is that it’s never gotten any PR push.  The series depends on word-of-mouth and, so, remains relatively obscure here.  After all, you can’t enjoy something if you don’t know it’s there!

Aside from the books (which still bear the names of R. Goscinny and A. Uderzo above the banner and the episode title), there have been nine animated films between 1967 and 2014 based on the adventures of the two Gauls, and four live-action movies from 1999 and 2012. 

In 1989, Parc Astérix opened about 30 miles north of Paris in the town of Plailly.  After Disneyland Paris (opened 1992), Parc Astérix is France’s second-largest amusement park, attracting two million visitors a year.  (Disneyland gets 14 million.)  The park offers a great variety of rollercoasters, including one on which riders sit in bobsleds.  The park’s rides and attractions are based on themes from historic cultures such as the Gauls, the Romans, Ancient Greeks, and Ancient Egyptians, but always in the visual style of the comics.  

(Note: because of the coronavirus pandemic, the park is temporarily closed.  Its official website is https://www.parcasterix.fr/.  The Astérix website—in English—is https://www.asterix.com/en/; there is a page for Parc Asrérix here as well.)