Posts Tagged ‘theater’
“Let It Snow! Let It Snow! Let It Snow!”*…
The Chacaltaya Ski Resort was once the only ski resort in Bolivia. The popular resort also had the honor of being both the highest ski resort in the world and home to the world’s highest restaurant. But when the mountain’s glacier melted, it was all but abandoned.
The ski resort was opened in the late-1930s, and soon middle- and upper-class residents of nearby La Paz were flocking to its slopes. For seven or eight months of the year, people came to ski and go sledding down the Chacaltaya Glacier, at least until the cold and extreme altitude made them return to lower ground.
At 17,519 feet above sea level, the Chacaltaya Ski Resort was higher than the North Base Camp of Mount Everest. For decades it held the record as the world’s highest ski resort, and the resort’s restaurant is still recognized by Guinness as the highest restaurant in the world.
But in the 1990s, scientists at the Mount Chacaltaya Laboratory began to make some stark predictions. By 2015, they warned, the Chacaltaya Glacier would be gone. As it turned out, they were being optimistic. By 2009, the 18,000-year-old glacier was completely gone…
The sad story in full– and more photos– at “Abandoned Chacaltaya Ski Resort.”
* lyrics by Sammy Cahn; music by Jule Styne– written in 1945, in Hollywood, California as Cahn and Styne imagined cooler conditions during a heat wave
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As we try to beat the heat, we might recall that it was on this date in 1613 that the Globe Theater in London, built in 1599 by Shakespeare’s playing company, the Lord Chamberlain’s Men, was destroyed by fire. The venue went up in flames during a performance of Henry VIII; a theatrical cannon, set off during the performance, misfired, igniting the wooden beams and thatching. The theater was rebuilt the following year.
The Globe was the initial stage for most of Shakespeare’s plays, but for other playwrights as well. Indeed, the first performance for which a firm record remains was Ben Jonson’s Every Man out of His Humour—with its first scene welcoming the “gracious and kind spectators”—at the end of 1599.
The second Globe, preliminary sketch (c. 1638) for Hollar’s 1647 Long View of London
“At times the whole world seems to be in conspiracy to importune you with emphatic trifles”*…
Medieval monks had a terrible time concentrating. And concentration was their lifelong work! Their tech was obviously different from ours. But their anxiety about distraction was not. They complained about being overloaded with information, and about how, even once you finally settled on something to read, it was easy to get bored and turn to something else. They were frustrated by their desire to stare out of the window, or to constantly check on the time (in their case, with the Sun as their clock), or to think about food or sex when they were supposed to be thinking about God. They even worried about getting distracted in their dreams.
Sometimes they accused demons of making their minds wander. Sometimes they blamed the body’s base instincts. But the mind was the root problem: it is an inherently jumpy thing. John Cassian, whose thoughts about thinking influenced centuries of monks, knew this problem all too well. He complained that the mind ‘seems driven by random incursions’. It ‘wanders around like it were drunk’. It would think about something else while it prayed and sang. It would meander into its future plans or past regrets in the middle of its reading. It couldn’t even stay focused on its own entertainment – let alone the difficult ideas that called for serious concentration.
That was in the late 420s. If John Cassian had seen a smartphone, he’d have forecasted our cognitive crisis in a heartbeat…
And he’d have had helpful hints– “How to reduce digital distractions: advice from medieval monks.”
* Ralph Waldo Emerson
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As we focus on focusing, we might recall that it was on this date in 1960, at the Sullivan Street Playhouse, a small Off-Broadway theater in New York City’s Greenwich Village, that The Fantasticks premiered. A musical by Harvey Schmidt and Tom Jones, based on the play The Romancers (Les Romanesques) by Edmond Rostand (who wrote the rather better known Cyrano de Bergerac), it ran for a total of 42 years (until 2002) and 17,162 performances, making it the world’s longest-running musical.
Original Off-Broadway cast album cover
“A public library is the most democratic thing in the world”*…
[Sociologist Eric] Klinenberg is interested in the ways that common spaces can repair our fractious and polarized civic life. And though he argues in his new book, Palaces for the People, that playgrounds, sporting clubs, diners, parks, farmer’s markets, and churches—anything, really, that puts people in close contact with one another—have the capacity to strengthen what Tocqueville called the cross-cutting ties that bind us to those who in many ways are different from us, he suggests that libraries may be the most effective. “Libraries are the kinds of places where ordinary people with different backgrounds, passions, and interests can take part in a living democratic culture,” he writes. Yet as Susan Orlean observes in her loving encomium to libraries everywhere, aptly titled The Library Book, “The publicness of the public library is an increasingly rare commodity. It becomes harder all the time to think of places that welcome everyone and don’t charge any money for that warm embrace.”
As Klinenberg points out:
“Infrastructure” is not a term conventionally used to describe the underpinnings of social life…[but] if states and societies do not recognize social infrastructure and how it works, they will fail to see a powerful way to promote civic engagement and social interaction, both within communities and across group lines.
To glimpse what he means, one need only dip into Frederick Wiseman’s epic and inspirational three-hour-and-seventeen-minute documentary Ex Libris, a picaresque tour of the grandest people’s palace of all: the New York Public Library system, a collection of ninety-two branches with seventeen million annual patrons (and millions more online). Wiseman trains his lens on the quotidian (people lining up to get into the main branch or poring over books), the obscure (a voice actor recording a book for the blind), and the singular (Khalil Muhammad discussing the Schomburg Center for Research in Black Culture), and without saying so explicitly (the film is unnarrated), he shows the NYPL to be an exemplar of what a library is and what it can do. Here we see librarians helping students with math homework, hosting job fairs, running literacy and citizenship classes, teaching braille, and sponsoring lectures. We see people using computers, Wi-Fi hotspots, and, of course, books. They are white, black, brown, Asian, young, homeless, not-so-young, deaf, hearing, blind; they are everyone, which is the point…
Read this paean to that paragon of “Public Goods” in full: “In Praise of Public Libraries.”
* “A public library is the most democratic thing in the world. What can be found there has undone dictators and tyrants: demagogues can persecute writers and tell them what to write as much as they like, but they cannot vanish what has been written in the past, though they try often enough…People who love literature have at least part of their minds immune from indoctrination. If you read, you can learn to think for yourself.” – Doris Lessing
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As we check it out, we might spare a thought for an author shelved in any good library: Aphra Behn; she died on this date in 1689. A monarchist and a Tory, young Aphra was recruited to spy for King Charles II; she infiltrated Dutch and expatriate English cabals in Antwerp during the Second Anglo-Dutch War. But on her return to London, George II turned out to be a stiff; despite her entreaties, the King never paid her for her services. Penniless, Aphra turned to writing, working first as a scribe for the King’s Company (the leading acting company of the time), then as a dramatist in her own right (often using her spy code-name, Astrea, as a pen name). She became one of the most prolific playwrights of the Restoration, one of the first people in England to earn a living writing– and the first woman to pay her way with her pen. She was buried in Westminster Abbey, where the inscription on her tombstone reads, “Here lies a Proof that Wit can never be / Defence enough against Mortality.”
“Emergencies have always been necessary to progress”*…
The 2008 financial crisis continues to plague the world economy and our politics. It’s also messing with how we understand our narratives of global integration. Until recently, going global implied exuberant stories about one-world connectivity and technocratic togetherness. Now, it’s the other way around: the stories of our times are consumed with collapses, extinctions and doom. It’s a playbook for nativists, who see interdependence as a recipe for catastrophe.
Our big narratives were once capable of more nuance than the pendular swing from euphoria to dysphoria. For every 18th-century Enlightenment story of hope, there was a shadow of decline; in the 19th century, liberals had to joust with conservative and radical prophets of demise. Some even saw crisis as an opportunity. Influenced by Karl Marx, the Austrian economist Joseph Schumpeter in 1942 made a virtue out of ruin. There could be something creative about bringing down tired old institutions. The late German-born economist Albert O Hirschman thought of disequilibria as a potential source of new thinking. In 1981, he distinguished between two types of crisis: the kind that disintegrates societies and sends members scrambling for the exits, and what he called an ‘integrative crisis’, one in which people together imagine new ways forward…
Jeremy Adelman, the Henry Charles Lea professor of history and director of the Global History Lab at Princeton, argues that we should look for opportunities in our travails: “Why we need to be wary of narratives of economic catastrophe.”
See also: “The Three Revolutions Economics Needs.”
* “Emergencies have always been necessary to progress. It was darkness which produced the lamp. It was fog that produced the compass. It was hunger that drove us to exploration. And it took a depression to teach us the real value of a job.” – Victor Hugo
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As we search for silver linings, we might recall that it was on this date in 1728 that John Gay’s The Beggar’s Opera premiered at the Lincoln’s Inn Fields Theatre in London. It ran for 62 consecutive performances, the longest run in English theater history and second longest run in the Western world up to that time (after 146 performances of Robert Cambert’s Pomone in Paris in 1671).
Painting based on scene 11 Act III of The Beggar’s Opera; by William Hogarth, c. 1728 [source]
“Every child is an artist. The problem is how to remain an artist once he grows up.”*…
Steve Young, who obsessively collects LPs of industrial musicals, at first found them “unintentionally hilarious,” but in addition to absurdity they often contain the sincere and authentic spark of creative imagination.
From the title alone, it’s obvious that “Bathtubs Over Broadway,” a new documentary by Dava Whisenant… will be a delight. Its subject is the industrial musical—plays produced by corporations for their employees to enjoy at nationwide or regional sales meetings and conventions. Steve Young, who was, for more than twenty years, a writer for David Letterman, became obsessed, in the mid-nineties, with these shows—in particular, with LPs of them, which were pressed solely to be distributed to employees as souvenirs. The ostensible subject of “Bathtubs Over Broadway” is the amusement value of these exotic, eccentric by-products of show business, whose kitschy pleasures include celebrations of automobiles, dog food, and disposable blood-absorbing liners for the operating room, in a number that rhymes “hysterectomy” and “appendectomy.” But the overarching and underlying question that the film poses is nothing less than: What is art? And, for that matter, is the conventional definition of good art too narrow to account for the merits of such works as these?…
Many classic works of art are, in effect, commercials, from Pindar’s epinician, or victory, odes to Bach’s church cantatas. For that matter, plays and movies aren’t immune from propagandistic values, whether imposed on the artists or shared by them. It’s a mark of mediocrity, on the part of an artist or, for that matter, of a critic, to judge works by their ostensible subjects rather than by their approach to them…
Richard Brody on the new documentary Bathtubs Over Broadway (it opens in some cities today), and on the aesthetic questions that it raises: “Can a musical sponsored by a toilet manufacturer be a work of art?”
* Pablo Picasso
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As we know art when we see it, we might recall that it was on this date in 1566 that Ralph Roister Doister was first publicly performed at Eton (or so some scholars argue; the exact date is not universally agreed); it was published the following year. Written in 1552 (again, scholars believe) by London schoolmaster Nicholas Udall, it was probably performed earlier by his own students.
In any case, scholars agree that Ralph Roister Doister was the first comedy (as opposed to “work with comedic elements”) to be written in the English language.
Illustration in English Plays, by Henry Morley, Cassell’s Library of English Literature, 1891. Caption says from a sketch by Hans Holbein the Younger in Desiderius Erasmus’s Moriae Encomium (The Praise of Folly) (1515/16).
“A little more than kin, and less than kind”*…
Sarah Boxer explains:
What, another Hamlet? There must be a zillion already: Slang Hamlet, First Folio Hamlet, Compressed Hamlet, No Fear Hamlet. Into this field, I toss Hamlet: Prince of Pigs, a Tragicomic. Why a comic? Because comics and plays are twin arts. Both use visual cues as much as words. Both have abrupt breaks between scenes. And their words are mostly dialogue.
Why a pig? In the name “Hamlet,” I hear little ham, little pig. And the pig pun fits! In Shakespeare’s day, if you wanted to mock the king, you’d put on a pig mask. The “swine-snouted king” was a stock figure of fun.
Once Hamlet’s species was set, I hewed to a one-family, one-species rule for the rest of the cast. Thus Hamlet’s uncle, Claudius, the murderer, “the bloat king,” is a big fat pig. Hamlet’s mother, Gertrude, is a pig with lipstick. Ophelia is a cat because cats don’t do well in water. So her father, Polonius, and her brother, Laertes, are cats, too. For minor characters, I followed a one-profession, one-species rule. Gravediggers are dogs because dogs are excellent diggers. The players are mice because their play is “The Mousetrap.” The sentries, including Horatio, are rats because, well, rats look handsome in helmets.
You’ll see that Hamlet: Prince of Pigs has been stripped of all fat. And tragedy minus many words is comedy. A pared-down Hamlet is a funny Hamlet…
Sample her work at “Hamlet, My Prince of Pigs“; dive into the full comic here.
* Hamlet (on Claudius); Hamlet, Act 1, Scene 2
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As we wonder what’s behind the arras, we might recall that it was on this date in 1975 that The Rocky Horror Picture Show opened on Broadway. An import from London (where it ran from 1973 to 1980), it bewildered critics and theater-goers in New York, where it ran through only its three previews and 45 performances (despite being nominated for a Tony and for three Drama Desk awards). Broadway cast members Tim Curry, Meat Loaf, and Richard O’Brien (who also wrote the book and composed the score for the show) went on to star in the film version, released later that same year– which became, of course, one of the most successful cult classics of all-time.
“Race is an idea, not a fact”*…
White people- “Viewing the Performance of ‘The Merry Wives of Windsor’ in the Globe Theatre,” by David Scott. Photo courtesy the V&A Museum
The Jacobean playwright Thomas Middleton invented the concept of ‘white people’ on 29 October 1613, the date that his play The Triumphs of Truth was first performed. The phrase was first uttered by the character of an African king who looks out upon an English audience and declares: ‘I see amazement set upon the faces/Of these white people, wond’rings and strange gazes.’ As far as I, and others, have been able to tell, Middleton’s play is the earliest printed example of a European author referring to fellow Europeans as ‘white people’.
A year later, the English commoner John Rolfe of Jamestown in Virginia took as his bride an Algonquin princess named Matoaka, whom we call Pocahontas. The literary critic Christopher Hodgkins reports that King James I was ‘at first perturbed when he learned of the marriage’. But this was not out of fear of miscegenation: James’s reluctance, Hodgkins explained, was because ‘Rolfe, a commoner, had without his sovereign’s permission wed the daughter of a foreign prince.’ King James was not worried about the pollution of Rolfe’s line; he was worried about the pollution of Matoaka’s…
By examining how and when racial concepts became hardened, we can see how historically conditional these concepts are. There’s nothing essential about them. As the literature scholar Roxann Wheeler reminds us in The Complexion of Race (2000), there was ‘an earlier moment in which biological racism… [was] not inevitable’. Since Europeans didn’t always think of themselves as ‘white’, there is good reason to think that race is socially constructed, indeed arbitrary. If the idea of ‘white people’ (and thus every other ‘race’ as well) has a history – and a short one at that – then the concept itself is based less on any kind of biological reality than it is in the variable contingencies of social construction…
Black or White? “How ‘white people’ were invented by a playwright in 1613.”
* Nell Irvin Painter, The History of White People
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As we aspire to (self-)consciousness, we might recall that it was on this date in 1966 that A Hand Is On The Gate, billed as “an evening of poetry and music by American Negroes,” opened on Broadway at the Longacre Theatre. The directorial debut of actor Roscoe Lee Browne, it featured a cast of eight, including Leon Bibb, James Earl Jones, Cicely Tyson, and Josephine Premice (who was nominated for a Tony).
