Overwhelmingly, the British reputation of George Gershwin is as a ‘serious’ composer: but this is liable to obscure not only the contributions he and his brother Ira made to the popular music theatre in Britain, but also, conversely, the British influences upon this seemingly all-American pair. George was profoundly influenced by that pre-eminent American Anglophile of his time, Jerome Kern, while British influences upon the semi-scholarly Ira extended far beyond W. S. Gilbert and P. G. Wodehouse. After ‘Swanee’ swept Britain in 1920, and George had honed his art and craft by writing the score for the West End revue, The Rainbow (1923), came the musical comedy, Primrose (1924) – its score his first to be published, and including some of his earliest orchestrations. A prototype of the frivolous comedies of the era, Primrose marked the first time the brothers were billed together as the Gershwins, since Ira had earlier written as ‘Arthur Francis’: it was also the immediate precursor of their first great Broadway hit, Lady, Be Good! Finally, in 1928, Ira collaborated, without George, on the London show That's a Good Girl – though Damsel in Distress, the brothers' last film musical, was a valedictory to the British-American musical comedy of the era. James Moore's earlier transatlantic study, of Cole Porter in Britain, appeared in NTQ30 (1992), and his Radio Two programme on the revue producer André Charlot was broadcast in October 1993.

Too often, western thinking about the Polish theatre is limited by its ‘exportable’ names – or, more insidiously, by the expectation that it should satisfy our own assumptions about how theatre ‘ought’ to be participating in the national struggle. Zygmunt Hubner is probably more typical of theatre professionals in Poland. As director of the Powszechny Theatre in Warsaw, he neither supports the government, nor regards himself primarily as a maker of ‘political’ theatre: and here he describes the dilemma of the theatre worker who, while depending on state subsidy, nevertheless wishes to speak to his audiences in ways that matter. It is a dilemma which seems scarcely less conducive to arousing a ‘professional's guilty conscience’ in the theatre of the so-called ‘free world’.

FROM THE TIME of Sophocles' Antigone, his version of the myth – which relates how Oedipus' daughter buried her brother Polyneices against the decree of Creon and, upon being sentenced to death, died by her own hand – became invariable. It was in modern treatments of the story that changes began to be introduced: these concerned the person or authorities representing the law; the time when the events occur, and their location; the person whom Antigone buries; and why she dies. But a continuing, necessary determinant in such modern incarnations of the myth has been the conflict between the ethos of authority and the ethos of moral belief – this latter being motivated by religion, duty to the family, or love. Without such an opposition, Antigone loses its ground as tragedy.

In the 1830s and 1840s, the female management of London theatres, conducted singly or in partnership, was surprisingly common. Charismatic actress-managers such as Madame Vestris and Mrs Keeley have long been familiar to students of British theatre, as too the establishments they managed. Much less well known is the City of London Theatre in Norton Folgate, one of several minor playhouses then active in the East End. Opened in the year that Victoria came to the throne (1837), during its first decade the City was unrivalled as a home for the so-called ‘wo-manager’. Although largely forgotten today, Lucy Honey, Eliza Vincent, Harriett Lacy, and Maria Honner added much to the cultural vibrancy of an important theatre district at a moment of significant social change. Stephen Ridgwell here explores an under-researched world of theatre enterprise, and argues that the marginality subsequently conferred upon these women in no way reflects their contemporary visibility and standing. The article also highlights the importance of Eliza Vincent’s collaborations with George Dibdin Pitt, a dramatist of growing interest to scholars across a range of fields, and proposes that further consideration of this partnership might usefully be undertaken.

Alan Bennett is one of the most popular mainstream dramatists working in Britain today, his canon now a mainstay of regional and amateur theatre companies. Yet for a writer who was once compared to John Osborne as taking ‘the moral temperature of the nation’, his output is widely regarded as apolitical and, at worst, ‘safe’. In the following article, Richard Scarr suggests that this viewpoint is misleading, and argues that Bennett is not only one of the most politically contentious playwrights in dominant theatre, but that the ideological viewpoints he has supported have changed as his career has progressed. Richard Scarr is an English graduate of the University of North London, and has recently completed an MA in Renaissance Studies at Queen Mary and Westfield College. He is currently researching a PhD on the rhetoric of Renaissance comedy, with particular emphasis on the double-entendre.

This article continues NTQ's explorations, commenced in NTQ18 (1989) and NTQ23 (1990), of the interactions between theatrical performance and emerging views of nature coming out of the ‘new sciences’. Here, Michael Vanden Heuvel argues that analogies between quantum science and performance are productive mainly in reference to work which investigates the nature of perception, and which foregrounds the spectator's awareness of the ‘event-ness’ of theatrical performance. Models drawn from the new science of ‘chaotics’, on the other hand, appear more applicable to performances which seek to move beyond phenomenology into the sphere of cultural discourse. He offers as an example of this ‘post-quantum’ theatre the work of the renowned New York collective the Wooster Group, whose performances create a dialogics between order and disorder which acts to map dynamic interactions between hegemony and difference in American culture. Michael Vanden Heuvel is Assistant Professor of English and Interdisciplinary Humanities at Arizona State University. His Performing Drama/Dramatizing Performance: Alternative Theatre and the Dramatic Text was published by the University of Michigan Press in 1991, and he has written articles and reviews for Theatre Journal and Contemporary Literature.

Since 1634 the villagers of Oberammergau have kept their bargain with God to present a Passion Play every ten years in gratitude for their deliverance from the Plague. It is now staged every decennial year, most recently in 1990, and the single performance that long sufficed has now multiplied to almost a hundred – still not enough to meet the demand for tickets for this internationally-renowned event, which is at once a tourist attraction and, for the Christian, an affirmation of faith. Glenn Loney, theatre journalist and teacher from New York, has had an acquaintance with the play since 1958, and here places the event in its historical and present social context, analyzes the most recent production in terms both of its management and its staging, and describes the controversies which continue to surround it, from the practical problems of an uncompromising dramaturgy to the charges of anti-semitism which are still levelled against a play once defended by Hitler himself against the disfavour of his Nazi cohorts.

Richard Wagner's works have repeatedly been the focus of questions concerning the possibilities, limits, and nature of the director's role in opera productions, especially in Germany, and prominently at the Bayreuther Festspiele. In this article Clemens Risi discusses some recent developments in staging Wagner's operas at the Festspiele, including Katharina Wagner's production of Die Meistersinger von Nürnberg (2007), Hans Neuenfels's production of Lohengrin (2010), and Sebastian Baumgarten's production of Tannhäuser (2011). While all these productions could be categorized as ‘director's theatre’, they also marked new steps in the staging practice of Wagner's work, going beyond questions of the interpretation of a single piece and taking it as material for exposure in a setting of experimentation. Here Risi considers how a well-known work emerges under the conditions of a newly established situation, as in a laboratory. Currently acting as interim Chair for Theatre and Media Studies at the Friedrich-Alexander-Universität Erlangen-Nürnberg, Clemens Risi was previously Assistant Professor of Opera and Music Theatre at the Freie Universität Berlin. He is the author of Auf dem Weg zu einem italienischen Musikdrama (Tutzing, 2004), and is currently completing a book on opera in performance and preparing another monograph for the 2005 Parma Verdi Prize on performance practice in mid-nineteenth-century Italian opera.

This article explores the revival of Palestinian indigenous performance practices that were part of the Sufi Nabi Musa festival. Focusing on the 2018 and 2019 government-sponsored performances, it examines how the different sociopolitical changes that took place in Palestinian society, following the mass expulsion of Palestinians from their land in 1948, have led to the marginalization, politicization, and eventual revival of indigenous performance practices, which are an important part of Palestinian theatre history. Exploring Sufi rituals as indigenous performance practices shows that theatre forms not based on appropriations of European-style theatre existed in Palestine in the twentieth century. It also raises important questions as to why many of them have been neglected by Palestinian non-governmental theatre organizations (NGOs). Dia Barghouti is the Arab Council for the Social Sciences Postdoctoral Fellow at the Abdelmalek Essaadi University in Morocco. Her research focuses on indigenous performance traditions in the Levant and North Africa. Her work on theatre and Sufism has appeared in New Theatre Quarterly and Jadaliyya.

In this article Safi Mahmoud Mahfouz investigates the current state of tragedy in the Arab theatre and suggests some of the reasons behind the lack of an authentic Arabic tragedy developed from the Aristotelian tradition. Through analyses of the few translations and adaptations into Arabic of Shakespearean and classical tragedy, he both confirms and questions the claims of non-Arabic scholars that ‘the Arab mind is incapable of producing tragedy’. While the wider theatre community has been introduced to a handful of the Arab world's most prominent dramatists in translation, many are still largely unknown and none has a claim to be a tragedian. Academic studies of Arabic tragedy are insubstantial, while tragedy, in the classical sense, plays a very minor role in Arab drama, the tendency of Arab dramatists being towards comedy or melodrama. Safi Mahmoud Mahfouz is Head of the Department of English Language and Literature at UNRWA University, Amman, Jordan. His research interests include American Literature, Arabic and Middle Eastern literatures, modern and contemporary drama, contemporary poetics, comparative literature, and synchronous and asynchronous instructional technology.

Report on the seventh year of the Shakespeare Festival held in Gyula in south-eastern Hungary.

In Zimbabwean society, what may not be spoken sometimes becomes acceptable in song – whether to avoid social taboos and enable a wife to complain against her mother-in-law, or in broadening the boundaries of political protest. In this article, Martin Rohmer looks back to the ways in which song enabled forms of protest against forced labour and other aspects of colonial rule – in times of outward compliance as well as of direct struggle – and considers how urban theatre groups in independent Zimbabwe have adapted the tradition to their own, contemporary ends. Martin Rohmer spent almost two years studying Zimbabwean theatre when a research assistant at the University of Bayreuth, and completed his doctorate on Theatre and Performance in Zimbabwe at the Humboldt University, Berlin, in 1997. Since then he has been working in the field of cultural management for the Young Artists' Festival in Bayreuth. The present paper was first presented at the Annual Meeting of the African Studies Association in San Francisco in November 1996.

Founded in Boston by Stacy Klein in 1982, initially as a women's theatre, Double Edge moved to Ashfield in Massachusetts in 1997 to the rural complex now known as the Farm Center. The Farm comprises rehearsal rooms, living quarters, technical workshops, an ante-room to welcome and dine spectators, a magnificent loft-like performance space, and acres of land with trees and a pond. The whole is set against a soft New England landscape, and the Farm's grounds are the almost idyllic environment for the summer promenade spectacles that, like its more formal productions indoors, provide a focus for locals, sustaining their sense of community and even the myth of community nurtured historically in these parts. In this conversation of 13 and 14 November 2009 (which was extended in August 2010 after The Firebird, the summer spectacle of that year), Stacy Klein discusses how local people support Double Edge and otherwise form a long-term relationship with the company, now visited by spectators as well as practitioners from further afield – Klein's Polish teachers and mentors among them. Double Edge is a devising company, working with improvisation and free association to form strong visual imagery through pronounced physical movement, which also involves circus skills. This, together with a frequently startling use of objects, is the basis of their magical realism (notably in the unPOSSESSED of 2004, after Don Quixote), a style developed by the company in its rural retreat, and subsequently combined with the tonalities of grotesque surrealism. The Republic of Dreams, for instance, inspired by the life and work of Bruno Schulz, enters the world of vivid dreams, powerful memories, and nostalgic echoes, the whole evoking an evanescent past into which its agile, versatile performers – some singing, some dancing – tune in, like ghosts absent and present in one and the same instance. The two productions noted here are part of what Klein calls a ‘Cycle’ – a grouping of works that have evolved over a number of years as separate pieces, some beginning life as a summer show before they grow and link with the other pieces of a given Cycle, which is almost always a trilogy. Gradual, consistent development is key to the company's work, as is its belief in a distinct company ethos, which its trainees are invited to share. Maria Shevtsova, who enjoyed the Farm's hospitality when she talked with Stacy Klein, holds the Chair in Drama and Theatre Arts at Goldsmiths, University of London, and is the co-editor of New Theatre Quarterly.

In the first of two essays employing academic discourses of cultural exchange to examine the intra-cultural situation in contemporary British society, published in NTQ 61, Barnaby King analyzed the relationship between Asian arts and mainstream arts in Britain on both a professional and a community level. In this second essay he takes a similar approach towards African–Caribbean theatre in Britain, comparing the Black theatre initiatives of the regional theatres with the experiences of theatre workers themselves based in Black communities. He shows how work which relates to a specific ‘other’ culture has to struggle to get funding, while work which brings Black Arts into a mainstream ‘multicultural’ programme has fewer problems. In the process, he specifically qualifies the claim that the West Yorkshire Playhouse provides for Black communities as well as many others, while exploring the alternative, community-based projects of ‘Culturebox’, based in the deprived Chapeltown district of Leeds. Barnaby King is a theatre practitioner based in Leeds, who completed his postgraduate studies at the University of Leeds Workshop Theatre in 1998. He is now working with theatre companies and small-scale venues – currently the Blah Blah Blah company and the Studio Theatre at Leeds Metropolitan University – to develop community participation in

Real or imaginary, babies provided the Victorian public with a favourite spectacle, featuring in sensational, domestic, and farcical plays, often at the centre of the plot. Impossible to train, their deployment was not without hazard. Under scrutiny here are the range of their manifestations and the effects they could generate. Warren's baby farce Nita's First (1884) emerges as a precursor to The Importance of Being Earnest; Morton's nameless Children in the Wood (1793) swell into music-hall stars by the time of the Drury Lane pantomime of 1888. The departure of real babies from the stage was dictated by the Prevention of Cruelty to Children Act of 1889—legislation which had in turn been influenced by the rhetoric of moral reformers which constructed all theatre children as vulnerable, exploited ‘babies’ in need of protection, not applause. The author, Anne Varty, is a Senior Lecturer in the English Department at Royal Holloway, University of London.

The world around Tennessee Williams in the 1960s, 1970s, and into the 1980s was changing at an astonishing pace, the cultural revolution of the period rendering most of his themes of sexual closeting and repression almost inconsequential. At least the entrenched cultural taboos against which he wrote seem to have disappeared by the mid-1960s and 1970s. In the 1980s, Broadway productions of his work grew infrequent, while those mounted tended to have short runs. He told interviewers from Theatre Arts magazine: ‘I think my kind of literary or pseudo-literary style of writing for the theatre is on its way out.’ European productions of his work, on the other hand, seemed regenerative: Howard Davies’s Cat on a Hot Tin Roof (1989), in which the director used Williams’s original third act and not the version rewritten by Elia Kazan for the New York premiere; Peter Hall’s revival of Orpheus Descending (1989–91); Benedict Andrews’s A Streetcar Named Desire (2014), followed by his 2017 Cat on a Hot Tin Roof – a revival deemed ‘so courageous’; and in Italy, Elio De Capitani’s productions of Un tram che si chiama desiderio (1995) and Improvvisamente, l’estate scorsa (2011), both in fresh, new, up-to-date translations by Masolino D’Amico – all these have maintained an edge to Williams’s theatre lost in so many American productions. All seem to suggest the continued vitality of Williams’s work in Europe by directors willing to probe and rediscover Williams’s depths, who consider him ‘a playwright worthy of further artistic investigation’, as European audiences, correspondingly, seem less inclined to dismiss him as an artist whom history has overtaken. S. E. Gontarski is Robert O. Lawton Distinguished Professor of English at Florida State University. His critical, bilingual edition of Tennessee Williams’s A Streetcar Named Desire was published as Un tram che si chiama desiderio / A Streetcar Named Desire (Pisa: Editioni ETS, 2012). His Włodzimierz Staniewski and the Phenomenon of ‘Gardzienice’, co-edited with Tomasz Wiśniewski and Katarzyna Kręglewska, is forthcoming (Routledge).

Sarah Daniels is a playwright who has been closely identified with feminist theatre throughout her career. In this article, Carina Bartleet examines Daniels's plays from the early work of the 1980s through to her more recent output by exploring lesbian representation. Emphasis is placed on lesbian/queer representations through renegotiation with feminist theatre and gendered spectatorship. The work argues that Daniels's oftcriticized reluctance to stage lesbian desire can be viewed as a continuation of her feminist intervention into the gendered construction of the gaze in mainstream theatre. Carina Bartleet is a Lecturer in Drama at Oxford Brookes University. She read Biological Sciences at Oxford University, taking her PhD in Drama at Exeter on the intertextual dimension of the plays of Sarah Daniels. Her interests are science, gender, and performance in contemporary theatre. She is currently working on a book on theatre and science, and has published articles in Modern Drama and Studies in Theatre and Performance.

Steven Berkoff has remained a polarizing and influential figure in British theatre for almost forty years, yet his work has received scant critical attention despite its widespread imitation and regular appearance on British stages. In this article, Jon Foley Sherman identifies choral movement as a key element of Berkoff's signature aesthetic of exaggerated, precise, and violent movement and language. Tracing a trajectory from his 1971 experiments with Agamemnon to his direction of Coriolanus, this article analyzes the uses to which choral movement has been put, and reveals a startling political development in Berkoff's work that belies the consistency of his chorus's manner of moving. His commitment to a particular kind of ensemble performance not only altered the political valences of his source texts, it eventually resulted in a stark assessment of self-government that is rendered more problematic by Berkoff's deployment of polyracial casts. Jon Foley Sherman is a visiting assistant professor at Beloit College; he recently earned a PhD in theatre and drama at Northwestern University, where his dissertation proposed a phenomenology of stage presence in contemporary performance. One of Jacques Lecoq's last students, he is also the artistic director of Sprung Movement Theatre.