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"Senelick, Laurence"
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The Final Curtain
This is a book about dying, or, more accurately, about the representation of dying in the theatre. Its chief concern is how actors undertook to translate words and concepts into forms legible and significant to an audience. It deals with the ways in which playwrights wrote about death and attitudes towards death in their cultures. Nevertheless, the emphasis is on the practice of acting.
Before the nineteenth century, when death began to be confined behind closed doors, it was widely available as a spectacle. Death and the suffering that preceded it were in plain sight; no effort was made to hide the diseased and moribund. The absence of medical means of alleviating pain or of hygienic measures meant that the most distressing and abhorrent aspects of dying were out in the open. The contempt for human life shown by the law-courts and the death penalty for the slightest offence occasioned frequent and enthusiastically attended public executions. In addition, the Church and religion generally hoped, through elaborate rites and ceremonies, both before and after death, to invest it with an edifying value that could be extended for the greater good. The sacred and social ceremony makes a transition into an aesthetic and political performance, marking a more modern frame of mind.
Neoclassic decorum eschewed such displays; and, after a heyday of spectacular dying on the nineteenth-century stage, critics again began to insist on more moderate displays. This conformed to the growing emphasis on mental processes and psychological complexity. However, it runs counter to the theatre’s need for high color, extreme situations and fanciful invention. Denied house-room in literary drama, these desiderata found a welcome haven in the various manifestations of performance art.
eBook
Émigré Cabaret and the Re-invention of Russia
Before the October Revolution, political exiles and Jewish refugees spread the image of Russia as a vast prison, riven by violence and corruption. After the Revolution, émigrés who scattered across the globe broadcast their idea of a fabulous, high-spirited Russia. Cabaret – an arena for theatrical innovation, stylistic experimentation, and avant-garde audacity – was a choice medium to dramatize this idea to non-Russian audiences. Throughout the 1920s, émigré cabarets enjoyed great popularity: Nikita Baliev's Chauve- Souris in New York, Jurij Jushnij's Die Blaue Vogel in Berlin, J. Son's Maschere in Italy, among others. Although the acts were polyglot and the compère pattered away in a pidgin version of whichever language was current, the chief attraction was an artificial Russian - ness. Cabarets promulgated a vision of a fairy-tale, toy-box Russia, akin to the pictures on Palekh boxes. This candy-box depiction was then perpetuated by nightclubs staffed by waiters in Cossack blouses and balalaika orchestras. Nostalgic regret for a factitious homeland deepened among the departed. In contrast, Soviet Russia came to look even more hostile and desolate. With time, the distance between the lives they had lived and those portrayed to foreigners increased, and became unmoored from reality. Laurence Senelick's most recent books include Soviet Theater: a Documentary History (2014, with Sergei Ostrovsky), the second, enlarged edition of A Historical Dictionary of Russian Theatre (2015), and Jacques Offenbach and the Making of Modern Culture (Cambridge University Press, 2017).
Journal Article
Bergson and the Mechanics of the Bedroom Farce
Whereas the earliest farces deal with human appetites on the most basic level, by the mid-nineteenth century these had been sublimated and incorporated into a newly mechanical format. Inaugurated by Eugène Labiche, and perfected by Alfred Hennequin and Georges Feydeau, these masterpieces of clockwork ingenuity would appear to be the inspiration for Henri Bergson’s theory of comedy. This article explores the evolution of this style of farce, and demonstrates how Bergson’s influential ideas were themselves influenced not only by the popularity of the boulevard theatre, but also by prevailing concepts of clinical psychology and a Symbolist aesthetic. It is further argued, however, that Bergson’s reduction of the comic butt to an automaton fails to account for the empathetic element: the heavy quantum of anxiety conveyed from character to spectator.
Journal Article
From Sideshow to Centre Ring: The Historiography of Popular Entertainment
The academic interest in popular entertainment was long retarded by a class attitude that regarded it as a cultural phenomenon of inferior quality. Those who researched it were collectors and enthusiasts rather than professional scholars. The disdain of the Frankfurt School was also a factor. In the 1960s, with the rise of leisure studies and a Marxist-inflected interest in working-class culture, this began to change. The study of popular forms is now an accepted, even dominant part of the humanities curriculum, though still occasionally tinged with apology.
Journal Article
