It is the modernist wisdom that each art or medium should be defined in its own terms, so as to delimit it from other arts or media, while also arriving at certain conclusions as to the ‘message’ of the medium in question and its preferred subject-matters. This tradition has often been criticized for an inherent essentialism, and a less prescriptive approach is proposed in the following article – which, while taking the interaction between the different arts and media into account, also attempts to understand this in its historical perspective. The author, Klaus Ulrich Militz, concentrates mainly on the interrelations between the audio-visual performing arts of theatre, cinema, and television, and refers in particular to a number of artistic approaches to theatre which appear to be based on media interplay as a major source of aesthetic innovation. He also includes some crucial statements by theatre artists, suggesting different ways in which they came to locate their aesthetic positions. Klaus Ulrich Militz is a member of the media research group at the University of Edinburgh, and is currently completing his doctoral thesis on the work of Rainer Werner Fassbinder.

An acknowledged feature of the late nineteenth-century reinvigoration of theatre is the frequency with which new styles of writing – and, more often, innovative themes – affronted the public, both in print and performance. Yet the turbulent initial audience reactions to taboo- and ground-breaking plays have often been represented as self-evident confrontations between progressive creative artists and philistine theatregoers. By closely examining one apparently typical case of resistance to the new drama – the uproar at the 1889 premiere in Berlin of Gerhart Hauptmann's Before Sunrise – Neil Blackadder demonstrates the complex relationship between production and reception in the early modern theatre. He considers the behaviour of one offended spectator in particular, along with the response of the independent theatre society which staged the production, and a court's verdict on the validity of his protests. Beyond marking an important turning-point in the history of German theatre, the premiere of Before Sunrise encapsulates several key facets of the modern theatre during a period when its practitioners were becoming more bold and experimental, while changing norms of conduct were, paradoxically, rendering audiences more restrained. Neil Blackadder is Assistant Professor of the Practice of Drama at Duke University, curently visiting at Knox College. He is writing a book on modern theatre scandals.

Harley Granville Barker, the major innovator in the English theatre at the beginning of the present century, was long underestimated as a playwright, and misjudged as a mediocre imitator of Bernard Shaw. In more recent years major revivals of his plays, as well as new critical studies and editions, have witnessed a renewed interest in Barker as a dramatist, which, Rudolf Weiss here argues, testifies to the Chekhovian rather than the Shavian qualities of his plays. In the following article Weiss explores these qualities in the context of the early reception of Chekhov's plays in Britain, and on the basis of a reassessment of the existing records he offers a new view of Barker's originality as a playwright, concluding that the quasi-Chekhovian stamp of his work does not derive from influence but reflects the distinctive Zeitgeist of the turn of the twentieth century. Rudolf Weiss, who teaches in the English Department of the University of Vienna, has previously published on Arthur Wing Pinero, John Galsworthy, Harley Granville Barker, and Elizabeth Baker.

The great classical Indian dancer and co-founder of the International School of Theatre Anthropology, Sanjukta Panigrahi, died in June 1997. An outstanding exponent – and virtually the rediscoverer – of Odissi dance, Sanjukta Panigrahi was born in Orissa into a Brahmin family, and defied the prejudice of her caste as the first girl to pursue Odissi dance as a career. With the support of her family, she began studying at the age of five under the guru Kelucharan Mahapatra, with whom she worked for many years, and also trained in Bharata Natyam for six years with the master Rukmini Devi. Julia Varley, an Odin Teatret actress since 1977, knew and worked with Sanjukta for twenty years, and in the following article offers her memories and reconstruction of the experiences of apprenticeship, performance, technique, cultural exchange, teaching, and family and work relationships, both in India and within the multicultural context of ISTA. Sanjukta's own descriptions of her life and work, drawn from a wide variety of sources, are interspersed throughout the article, in an attempt to keep alive this remarkable actress/dancer's way of thinking and being, coloured by her particular female strength. Julia Varley was born in London in 1954, spent her childhood in Milan, joined Odin in 1976, and has been a participant in the ISTA sessions since their conception in 1980.

The case of Hong Kong – acquired by the British under treaty, and restored to Chinese sovereignty in what some perceived as merely a shift from colonial to neo-colonial rule – always seemed a special case in the debate over post-colonialism. In NTQ53 (February 1998) Frank Bren looked primarily from an artistic and administrative viewpoint at the connections between film and theatre in the former colony: in the article which follows, Yun Tong Luk explores the social and cultural significance of two influential local productions, staged almost a decade apart – one, We're Hong Kong, shortly after the Sino-British Joint Declaration of 1984, the other; Tales of the Walled City, coinciding with the moment of Hong Kong's reversion to Chinese rule. He points out the uniqueness of post-colonial experience in the territory, and examines the ambivalent attitudes of the Hong Kong people before and after the change of sovereignty.

Especially during the later decades of the twentieth century, Shakespeare's plays have been adapted for production in many of the major Asian traditional theatrical forms – prompting some western critics to suggest that such forms, with their long but largely non-logocentric traditions, can come closer to the recovery or recreation of the theatrical conditions and performance styles of Shakespeare's times than can academically derived experiments based on scantily documented research. Whether in full conformity with traditional Asian styles, or by stirring ingredients into a synthetic mix, Min Tian denies that a ‘true’ recreation is possible – but suggests that such productions can, paradoxically, help us to ‘reinvent’ Shakespeare in fuller accord with our own times, notably by exploiting the potential of stylized gesture and movement, and the integration of music and dance, called for by proponents of a modernistic ‘total’ theatre after Artaud. In considering a wide range of Shakespearean productions and adaptations from varying Asian traditions, Min Tian suggests that the fashionably derided ‘universality’ of Shakespeare may still tell an intercultural truth that transcends stylistic and chronological distinctions. Min Tian holds a doctorate from the China Central Academy of Drama, where he has been an associate professor since 1992. The author of many articles on Shakespeare, modern drama, and intercultural theatre, he is now a doctoral candidate at the University of Illinois at Urbana-Champaign.

Today, argues Cara Gargano, we are at the cusp of a scientific paradigm shift which is having a profound influence on the way we construct our art and our identity. Like the shift from an oral to a literary mode of communication, or from a geocentric to a heliocentric world view, the movement from a Newtonian to a quantum world view has altered not only the way we understand our universe but the way we write and perform it. In recent years, critics David R. George, Natalie Crohn Schmitt, David Porush, and William Demastes have used terminology and concepts from the ‘new science’ to theorize about theatre. In this article Cara Gargano explores three new works that premiered in the 1995–96 New York City season – Rent, Interfacing Joan, and The Universe (ie, How It Works) – and discusses the way these performances rely, consciously or unconsciously, on this paradigm shift. She proposes that all three plays, while different in style, venue, and narrative, have at their base an assumption of a quantum universe – that is, they create a holistic mythology that gestures toward the theatre's origins as a ritual interaction with our world, and moves from a postmodern to a pre-millennial stance. Cara Gargano is Chair of the Department of Theatre, Film, and Dance at the C. W. Post Campus of Long Island University. She has published in Modern Drama, L'Annuaire Théâtrale, New Theatre Quarterly, and Dance and Research. Her recent article in Reliologiques deals with the myth of Orpheus as a model for the quantum world.

From the run-up to its return to Chinese rule in July 1997 to the stock-market crash in October, Hong Kong has seldom been out of the news during the past year. But the attention paid to its political and economic provenance has not been matched by much interest in its cultural output – despite the existence in Hong Kong of a cinema industry with a prodigious output now approaching ten thousand films. Although a professional theatre has been a relatively more recent development, the connections between film and theatre in Hong Kong have always been close – from the film adaptations of Cantonese opera in the 1930s, through the ‘female’ films of the post-war period and the western following for Bruce Lee's kung fu movies, to the present dominance of the cross-generic production company, Springtime, in the 1990s, with a creative interest in its own past which verges on the metatheatrical. Frank Bren, who is presently living and working in Hong Kong, here captures something of the history and the distinctive flavour of the overlapping movie and theatre industries, and assesses why the relationship remains mutually profitable in artistic as well as economic terms.

The folk theatre of North-Eastern Brazil has been given scant critical attention in the past. Even within Brazil itself attention has been largely concentrated in the writings of folklorists, musicologists, and those interested in popular dance. Marco Camarotti Rosa's article is the first attempt to provide comprehensive coverage of the activity as theatre. In describing the four major forms, with some reference to the proliferation of deviations from the norm which are bound to occur when performance is rooted in the oral rather than literary tradition, the article draws attention away from a futile search for historic precedents and stages of development in favour of viewing the performances as they are now, and considering the part they play in the hard-working lives of the communities of North-Eastern Brazil. Marco Camarotti Rosa is a Lecturer in the Department of Theory of Art and Artistic Expression in the Federal University of Pernambuco (UFPE).

When is a widely-known fairy tale more than a story? Poh Sim Plowright recently went to South Thailand and North Malaysia to examine the relevance of the ‘birdwoman’ folk tale to the lives of the villagers1 in those two regions. Here the local people still participate in a ritual dramatization of a story which for them represents a crucial renewal of life in their yearly calendar – a celebration of the roots of feminine magical power which goes back to the ancient historical south-east Asian practice by which a victorious ruler would carry back as booty to his kingdom the wives and dancers of the vanquished. Since most of the members of these royal harems were mediums gifted with special powers of healing and communicating with spirits, they were seen as valuable additions to a ruler's aura of divinity – and consequently to his terrestrial power. More importantly, the theatrical art form known as Manora, which enshrines the ‘birdwoman’ tale, is said to have been founded by two royal female trance mediums, regarded as primal healers and guardians of a life-renewing elixir: thus, each performance also serves as a shamanic and healing ritual. The performances here described by Poh Sim Plowright also have links with drama in China and Japan, and at the end of her article she explores the powerful connection with W. B. Yeats's celebrated ‘birdwoman’ play, At the Hawk's Well, which features a ‘Hawk’ Woman guarding a ‘well of miraculous water’ against male intrusion. Poh Sim Plowright is Director of the Centre for the Study of Noh Drama and Lecturer in Oriental Drama at Royal Holloway College, University of London.

Twenty-five years ago, the original Theatre Quarterly pioneered the documentation of the rehearsal process in a series of ‘Production Casebooks’ which, in a wide variety of formats – dictated by the people and the facilities available for any particular production – delved pragmatically into then-uncharted territory. That such analyses are now more commonplace is thanks not only to the active participation of academics in the field of theatre studies, but also to what Gay McAuley here describes as the postmodern ‘shift in interest from the reified art object to the dynamic processes involved in its production and reception’. But the need to refine happenstance into methodology has served only to highlight the problems of observation, selection, and presentation involved – and of how to determine the degree of objectivity that is possible or desirable. The availability of video alongside audiotape and notebook provides an important additional tool – but presents its own problems of ‘editing’ and interpretation. Here, Gay McAuley, Director of the Centre for Performance Studies in the University of Sydney, compares the dilemma of the rehearsal recordist with that of the cultural anthropologist, and proposes the value of an ethnographic model in recognizing and starting to embrace if not always to overcome the difficulties which confront the involved observer. An earlier version of her paper was read at the IFTR/FIRT conference ‘Actor, Actress on Stage’, held in Montreal in June 1995.