(i) A vision and a sense of place

Tom Murphy has responded with some incredulity to an interviewer's suggestion that he has written plays ‘about emigration’. The subject figures in some of the plays; Michael, returned from the exile his tales embroider (Conversations on a Homecoming);, the Carneys, immigrants in Coventry, making a precarious sanctuary of violence (A Whistle in the Dark); John Joe's unsettling meditations on departure from and attachment to his small town (The Fooleen, revised as A Crucial Week in the Life of a Grocer's Assistant). These are, on the face of it, situations familiar enough in the Irish dramatic tradition, from Padraic Colum's The Land (1905) and T. C. Murray's Birthright (1910). Murphy is not, however – nor, indeed, were Colum and Murray – evoking distresses measurable by newspaper editorials or the documentation of government reports. The literal emigrations are made to paraphrase emigrations of the self, interior journeys arrivine: at a goal or losing their way.

The year 1674 is a very interesting one for the study of Racine. In that year a quarrel had temporarily separated Lully and Quinault, and the composer needed a new libretto. Racine (aided by Boileau) began work on La Chute de Phaëton, and although the opera was never finished (as Louis XIV forced Lully to work again with Quinault) the fact that Racine agreed, however reluctantly, to compose verse for opera is not without significance. Indeed, Vanuxem has argued that Racine was here showing a continuing interest in this form since he had already been engaged three years earlier on an opera based on the story of Orpheus, of which nothing survives. Quinault's extraordinarily successful opera Alceste was performed at Versailles on 7 July 1674 while, in the same year, Boileau celebrated his increasing importance at Court and in literary circles with the publication of a translation from the Greek of a Treatise on the Sublime, a work traditionally attributed to Longinus. And finally, in August 1674, Racine's Iphigènie received its first performance in a spectacular setting, in a theatre, built at the entrance of the Orangerie at Versailles, created for the occasion by the Vigarani brothers. The play was much applauded, and yet the excitement it aroused was outdone by the illuminations and fireworks which exploded immediately after its performance. Some 30,000 varied fireworks were invented by Le Brun to celebrate the magnificence of Louis XIV triumphing over his foes despite ‘L'Envie representée par le Dragon’ belching forth from every orifice torrents of flame and thick smoke.

On 29 August 1636, King Charles I and his Queen, Henrietta Maria, paid a royal visit to the University of Oxford at the invitation of Archbishop Laud, Chancellor of the University. They lodged in Christ Church, a royal foundation and the largest of the Oxford colleges, which was to become the seat of their court during the Civil War. During the two days they spent in Oxford on this occasion, the King and Queen and their entourage were entertained with three plays: William Strode's The Floating Island, in Christ Church hall on the night of 29 August; George Wilde's Love's Hospital, in St. John's College hall on the afternoon of 30 August; and William Cartwright's The Royal Slave, again in Christ Church hall on the night of 30 August.

The presence of Italian professional actors has, for the second half of the sixteenth century, been signalized in Bavaria, at the Emperor's court in Vienna and at the court of the French kings, in England and elsewhere, but it has not yet been shown that the comedians also included the Low Countries in their wanderings. It is therefore interesting to find that an identifiable troupe visited Antwerp in the year 1576. This year was a particularly critical and turbulent one in the protracted struggle of the Netherlands against Spanish domination, for it was, among other things, marked by the outrages of the Spanish Fury, which started in the week beginning Sunday, 4 November. The period of the Spanish Fury, soon to be followed by the negotiations of the Pacification of Ghent, constituted the apogee of the leadership of William of Orange. It was in the tense months preceding the sack of Antwerp that Italian actors were performing their plays in the city. By a happy chance the records of their presence, now preserved in the Municipal Archives in Antwerp, have survived because the city authorities had to make sure that the players were not disbanded or mutinous soldiers and so a certain number of Italian merchants residing in the city were asked to stand surety for them. This appears from the so-called Certificatieboeken; that is, books in which statements were entered to ‘certify’ formally that certain people fulfilled temporarily enforced legal requirements. Thus the Certificatieboeken bearing the numbers 36 and 39 contain the following entries relevant to Italian actors.

When Barney Simon's play Cincinatti was presented at the Market Theatre in 1979, it epitomized a watershed event in the development of theatre in South Africa, anticipating a new tend towards a tradition of a multi-racial theatre. In 1965 legislation had forced racial segregation in the theatre. Pleas for the official desegregation of races in the theatre had finally been successful in 1977 and Cincinatti, sporting one of the first multi-racial casts, was symbolic of a reaching-out amongst different racial, cultural and lingual groups in a highly polarized South African society. Cincinatti was chosen by Hauptfleisch and Steadman to represent Alternative theatre in their anthology (South African Theatre, Four Plays and an Introduction, 1984), thereby acknowledging a new theatrical tradition on the South African theatre scene.

Histories of broadcasting in Britain tend to have a distinct London bias–in other words they all but completely ignore developments in Scotland –and yet the early broadcasting infrastructure ensured that each regional centre could advance the boundaries of radio in more exciting and challenging ways (certainly in different ways) than the production centre in London. This critical bias, however, is perhaps only symptomatic of a more general social tendency to displace diversity within British culture and to focus on a metropolitan vision, a core-legitimized version of culture which discounts the regional and the local as parochial. This tendency is thrown into relief at the end of the nineteenth and beginning of the twentieth century when social and cultural requirements, technological and political contexts reset the role of the state and its institutions (and the BBC is one of the most powerful in the system) as fundamental to the dissemination of culture. In this indigenous and local cultural activities may fall outwith the legitimized cultural capital of the state, and yet be fundamental to the identity used and referred to by the region. This is the perceived lack for ‘Scottish culture’ within the context of British arts. Increased centralization and bureaucratization of the arts community and cultural institutions towards the metropolitan core can produce an intractable gap between the respectable culture of the centre and the barbaric, parochial, dangerous arts of the periphery: a periphery which may then be recast as ‘other’. Within that context, however, the same technological, political and social advances are imposed and experienced but they will be interpreted and used with reference to the local and the indigenous as well as to the national and the international. To discount the distinctiveness of much of Scottish culture is, within a centralist model, justified.

This article traces the transnational career of the celebrated Beijing opera female impersonator Mei Lanfang (1894–1961) through photographic documentation of the performer. A wide spectrum of Mei's photos is analysed, which captures him both onstage and offstage. The timeline of these photos ranges from those produced during the Republican period (1911–49) to those produced in the People's Republic of China (PRC) (1949–) and includes media coverage from the US (1920s) and the USSR (1930s). This article raises questions about how nationalism, transnationalism and female impersonator's gender identity are represented in ever-transforming modes.

Each year local amateur actors in small, rural communities all over Norway stage a large number of open-air performances. Most of them are performed annually, and indeed some have been performed for almost fifty years. The interdisciplinary nature of these performances is founded on the principle of dugnad (community cooperation and participation) which brings to the performances local knowledges and skills. These productions thus attract large audiences because of their fusion of elements from theatre, music, dance, sport and crafts performed by skilled professionals turned amateur actors from the community. These interdisciplinary rituals are repeated annually by rural communities as the expression of local cultural disciplines harnessed together in performance.

This is my first issue as Senior Editor of Theatre Research International. As I have worked I have been conscious of the editors who have preceded me, first and foremost Elaine Aston. Her wit, insight and generosity have been models for me over the three years we worked together. Now, as she has ended her term and I have begun mine, I am more aware than ever of the precedent she has established. I will have to work very hard to match her editorial discernment, wisdom and creativity. But I am also aware of a legacy from previous editors – Freddie Rokem (with whom Elaine was privileged to work as Associate Editor), Christopher Balme (currently President of the International Federation for Theatre Research) and Brian Singleton (also a past IFTR President). What this means to me is that I am privileged to inherit a journal that has long been recognized as a leader across the globe for the best in original content and methodology. Joining me is the new Associate Editor, Paul Rae from the National University of Singapore. He has already proven to be an invaluable colleague, and I am happily anticipating our work together on TRI over the next three years.

Playacting in public has been considered suspect since the day Solon stepped backstage to ask whether Thespis felt ashamed to tell so many lies to such a great number of people. From the very beginning, there were recognizable dangers not only for the audience but also for the actors themselves. And every possible attempt was made to point out those dangers and to obviate them. In the Republic, Plato warned against imitating anything except pure virtue. Especially dangerous, in his opinion, was the imitation of a woman, ‘old or young, railing against her husband, or boasting of a happiness which she imagines can rival the gods', or overwhelmed with grief and misfortune; much less a woman in love, or sick, or in labour.’ Plato, and a long line of writers who followed, condemned such imitation, contending that the imitator could all too easily become what he imitated. In the Ion, Plato discussed the divine frenzy that overcame the actor and made him momentarily insane or unable to distinguish truth from illusion.

In 1895, Aby Warburg drew attention to ways in which information of theatre historical significance can be gained from visual images, in an article which outlines a clear methodology for their evaluation as historical documents, based on a comparative approach in the context of the surviving documentation concerning the event under investigation as a whole, the Florentine intermedi of 1589. ‘Probably the most described theatrical production in history’, these intermedi were especially devised to embellish dramatic performances by professional commedia dell'arte actors (La Zingana and Pazzia of Isabella) and amateur players (La Pellegrina) which were intended by the Medici as the greatest attraction of the celebrations in honour of the wedding of Ferdinande I de'Medici to Christine de Lorraine, and recognized by both contemporaries and historians as a highpoint of European court festival.

A somewhat unlikely conjunction of personalities involving Marie Stopes, well-known sexologist and birth control advocate, and Alfred Sutro, writer of society dramas for London's West End, occurred during the last weeks of 1927. Part of the story has been told by Marie Stopes's biographer Ruth Hall, but hitherto unpublished letters from the vast Stopes Collection and elsewhere fill in the outlines of the brief, revealing encounter.

For about 130 years in the seventeenth and eighteenth centuries, spectators sat on the stage in Paris public theatres. In Molière's theatre only 32 spectators were permitted on stage. However, by the mideighteenth century, before the practice was discontinued, there were often more than 200 persons behind the curtain of the Comedie Française, sitting on benches or standing around at the back of the stage. This contingent of spectators was exclusively male – a collection of foppish petty nobility who found the stage an excellent vantage point from which to ogle and be ogled.

Performers in the second half of this century face an intensified confontation with physical expression in theatre. The question of how, or even whether, movement can express the ‘inner life’ of an actor/character is always present in the work of groups or individuals who wish to design innovative and physicalized performances.

Eugene O'Neill's Desire under the Elms (1924) has been adapted twice into traditional Chinese theatre (xiqu), or into Sichuan opera (chuanju) and Henan qu opera (henan quju) to be specific. A close reading of the adaptations reveals that the traditional theatre has been in a persistent search for intercultural perspectives, which at the same time also proves self-reflective. All through the two Desire adaptations there runs a significant indigenous vein, bringing to the American play a mixture of historical memories and contemporary experiences peculiar to China. Both scripts mirror the current spectacle of dramatic encounters between heterogeneous elements – native and foreign, traditional and modern – producing unceasing collisions and fragmentary images in the process. They nevertheless suggest the possibility of reaching a plateau where boundaries are crossed and seemingly incompatible elements merge. The kind of selective assimilation of modern Western thoughts and dramatic techniques evidenced here bring about a new turn in the traditional Chinese theatre.