Two belated recommendations for films to celebrate Pride Month this June 2021

Attn: LGBTQ allies. Here’s a belated recommendation for two LGBTQ-themed films that you might want to watch to celebrate Pride Month. I know I’m several years behind the ball here, but these are two films I had wanted to see but had slipped by me until I saw them both for the first time last night:

1. “Grandma,” 2015, starring Lily Tomlin, Julia Garner, Sam Elliott, Marcia Gay Harden, and Laverne Cox. This movie tells the story of a recently-unemployed, recently widowed, recently-went-through-a-breakup, broke, lesbian, poet-academic grandmother in Los Angeles who is enlisted by her granddaughter to help her secure the funds for a medical procedure (a ‘bortion, as Tomlin’s character calls it) after she finds herself pregnant by a douchey, potty-mouthed, pot-smoking bad boy who couldn’t give a crap about anyone but himself. The film is quite funny, despite its serious subject matter, perhaps largely because the title character is so compelling in her awkwardness that is perhaps born from a hybrid inner sense of unconditional self-acceptance, loss, failure, disappointment, and hope that one day the world will catch up with her. Not surprisingly, Tomlin is brilliant playing the spitfire, no-holds-barred, perhaps slightly bitter yet empowered, socially-norm-defying Grandma titular character. Garner is also excellent, portraying a young woman who is largely ignorant about the battles fought by the previous two generations of feminists in her family, yet nevertheless is depicted as resilient, strong, and able to educate her elders. The film portrays the disconnect between three generations of women, and, spoiler alert, the plot miraculously finds a way to resolve their generational differences without seeming at all coy, cute, or contrived. Tomlin was nominated for a Golden Globe for her performance, which really is the center of the film (if you don’t like Lily Tomlin, you definitely will NOT like this movie… if you love her as most of us do, you’ll definitely enjoy it.) This film has a lot of heart… it deals with the oft neglected in film, real-life issue of reproductive freedom in a way that isn’t at all preachy and doesn’t gloss over the difficulty of the subject: as Elle says to her granddaughter: “if you’re not going to cry about this, what would you cry about?” But politics is definitely NOT the focus of the film: instead the focus is the believably fraught yet redeemable relationships between Elle, her corporately successful daughter (played wonderfully by Marcia Gay Harden), and her granddaughter.

https://en.wikipedia.org/wiki/Grandma_(film)

2. “A Fantastic Woman,” aka “Una mujer fantástica” in Spanish, subtitled, 2017, winner of the 2017 Academy Award for “best foreign language film,” starring Daniela Vega who gives a truly historic performance in this movie. The story revolves around the character of Marina, a transgender woman and singer/waitress in Santiago Chile, whose older male partner (spoiler alert) dies in the early part of the movie, as she navigates the transphobic society (represented by the medical field, the police, the heteronormative nuclear family, and some overtly transphobic/homophobic individuals within it – all of whom would deny her any human dignity) with absolute and exquisite grace. Vega’s performance is quite literally “breathtaking,” as there are numerous scenes where her breath is a star player: in erotic moments, moments of trauma/panic, and perhaps especially when the camera gives us the delightful opportunity to revel in her virtuosic mezzo-soprano opera singing. This film is quite simply excellent: from the ingenious storytelling, to the art direction, to the stunningly beautiful music and lighting, to Vega’s sensitive and inwardly subtle and yet immensely powerful performance… it is an incredibly moving and uplifting film, and spoiler alert, once again, despite the trauma it portrays, it culminates in a believably “happy” ending… Perhaps most interesting about this film is that it was a catalyst for positive change in Chile: after it won the Oscar, and numerous awards at multiple film festivals, it sparked a dialogue between Chilean LGBTQ activists and the Chilean government that resulted in Chile’s subsequent approval of laws that enabled trans citizens to change their official details on government documents.

https://en.wikipedia.org/wiki/A_Fantastic_Woman

Ps. Both films are available on Amazon Prime streaming for "free" (including unfortunate commercials) with IMDb TV. Otherwise, one can rent them for $3.99 to stream on Amazon.

Video Congratulations from Doc blackchild & Darren to the UM Theatre Arts Class of 2020!

For the “virtual Zoom graduation” in Spring 2020, my dear friend and officemate of eight years, Dr. cfrancis blackchild and I contributed this video. It was Doc blackchild’s idea to appear together to make this joint video, and I’m so glad that we did!

Congratulations to the University of Miami Theatre Arts Class of 2020!

24Hour Plays: University of Miami, 2020... this weekend at the Jerry Herman Ring Theatre!

This coming weekend, January 18-19, 2020, The University of Miami will be hosting the fourth edition of 24Hour Plays: University of Miami. This year, I’m taking on the co-producing and artistic director role again. The show will feature works by six student playwrights directed by four faculty directors and two student directors. I’m very excited to see what the playwrights, directors, and actors create this year, as 2020 has already proven to be rather stressful and let’s just say: surprising!

Here is a preview story written by UM Communications about the event: https://news.miami.edu/stories/2020/01/time-limited-theater-teaches-students-teamwork.html

Zoetic Stage's Arsht Production of Sarah DeLappe's "The Wolves" gave me hope for the future.

Full blog post: https://darrenblaney.blogspot.com/2019/11/zoetic-stages-arsht-production-of-sarah_17.html

Had the pleasure of seeing Zoetic Stage’s wonderful production of Sarah DeLappe’s The Wolves last night. It’s such a brilliant play, and this was a truly breathtaking production. (The play was a finalist for the Pulitzer Prize for drama in 2017, and the script and original production won numerous other awards including an Obie for best ensemble.)

Cast of Zoetic Stage’s production of Sarah DeLappe’s The Wolves

The Wolves has been deemed by critics a “call to arms” in the #MeToo era. I agree: the play was hilarious, moving, and thought-provoking without being remotely “preachy”: seeing a team of teenage women’s soccer players represented theatrically yet realistically — the dialogue during their warm-ups hurtled between contentious impromptu debates about genocide in the Khmer Rouge to the current conditions of immigrant kids in cages on the border to the most effective menstrual products to use while on the sports field — gave me hope for the future of America and the world.

I went to the show with a student group on a UM “theater up close” field trip. To prepare for my brief informal intro presentation to share after our group dinner, to contextualize the play a bit, I researched the relatively short history of women’s soccer in the United States, which goes back as far as the 1950s. However, it was only 20 years after Title IX passed in 1972 that girls’ soccer leagues really took off, in the mid-late 1990s. In the 21st Century, teenage girls playing sports on college campuses feels ubiquitous and we almost take it for granted. But the play made me wonder if we have yet to experience the full effect of the relatively recent (25-50 years?) cultural historical shift. At one point in the play, to shake off the depression brought on by an offstage tragedy that occurs between scenes, the young women playfully sing the Schoolhouse Rock version of the preamble to the US Constitution. At the finale, as the lights fade, the girls huddle together to do their pre-game chant: “We are the wolves! We are the wolves! We are the wolves!” In this way, 29-year-old DeLappe’s play suggests that young women’s access to competitive team sports will bring about social changes we have only yet begun to see.

Artistically, the overlapping dialogue in the script made me think about numerous possible theater historical influences, from the choruses in Euripides’ The Trojan Women and Aristophanes’ Lysistrata to Aphra Behn’s ball scenes in The Rover to Lanford Wilson’s early “naturalistic collage” playwriting (as in Balm in Gilead and The Rhimers of Eldridge) to the USMC military drills represented in Kenneth Brown’s 1963 avant-garde play The Brigg. The choreographed synchronized movement in the piece (through which distinct personalities emerge despite uniform sports uniforms and repetitive calisthenic running) and use of the stage space recalled for me the rich history of women’s performance in the United States: from the kick-lines and mass ornaments of the 1930s, to synchronized swimming, to Golden Age of Hollywood big budget production numbers, to the feminist history of American modern dance, to cinematic representations of women in sports such as the groundbreaking 1982 lesbian cult classic Personal Best to Penny Marshall’s 1992 hit movie A League of Their Own.

If you haven’t seen Stuart Meltzer’s wonderfully-directed production and live in South Florida, it plays at the Adrienne Arsht Center through today only. If you live elsewhere, look out for any future productions of Sarah DeLappe’s inspiring play and go support it! You’ll be glad you did.

Here is Christine Dolen’s compelling preview feature article about Zoetic Stage’s Arsht production in the Miami Herald, which includes quotations from many of the local actors in the cast, many of whom were trained at Miami’s New World School of the Arts:

https://www.miamiherald.com/entertainment/performing-arts/article236830488.html?fbclid=IwAR36N9r1KD0fTSSABDQ7T-BeoxR8dH-p4a9gK5z2Jq5RNjFZ2bDrI-cHd98

And Dolen’s review: https://www.artburstmiami.com/film-theater-articles/zoetic-stages-the-wolves-is-exhilarating-and-worth-experiencing?fbclid=IwAR2QV-rGC88yTERpzZzIeSGeOSaZbIpyGaSGMZGyn1jd0SCfPlfZ-3XYmE0

Lanford Wilson's "Rimers of Eldritch" should be staged often in post-2016 America.

Full blog post, originally posted March 15, 2018: https://darrenblaney.blogspot.com/2018/03/lanford-wilsons-rimers-of-eldritch.html

Some impressions after reading Rimers of Eldritch: Lanford Wilson’s 1966 play for voices is his answer to Our Town: it’s almost an inverse of Thorton Wilder’s earlier iconic American work, in terms of how it offers a dark vision of the corruption and deceit in small town American life. (This seems intentional, as there’s a character named Cora Groves, which sounds like the inverse of “Grover’s Corners.”) The characters could be described as the ancestors of today’s “Trumpers.” 

Rimers is set in a former coal mining town in the Midwest that has been abandoned by progress: it has decayed into an almost ghost town, replete with boarded-up movie theaters, rusting factory towers, broken-down-buses, and tumbleweeds. Industry has left now that the land has been raped, and the people who remain are lost and without hope. 

Composed of seemingly unrelated vignettes, the purposefully jumbled narrative jumps back and forth in time, but over the course of reading the play, characters, themes, and a concrete plot emerge that reflect the back-biting, condemnation, and betrayal that occurs in a town where everyone spies on everyone else. In Eldritch, the characters all think they know everybody else’s business, but of course they're all actually wrong about each other. Sexual desire is condemned in public, yet acted out savagely and with lustful abandon in private. People scoff at the poor while covering up the sins of the more well-off. The court of small-minded public opinion influences the actual judicial court, and the preacher who supposedly leads people to salvation does so by condemning the innocent and exploited while ignoring the truth. Religion enables hypocrisy: people point fingers at their neighbors who have found some relief from misery, some happiness, even though in reality the finger-pointers seethe with jealousy. Leaving an innocent man dead, tragically accidental gun violence is rationalized as necessary for the protection of the community, while a rape is covered up and the criminal is allowed to walk free. Willful ignorance, nostalgia for the past, refusal to adapt, and a sort of honest naivety blend in the minds of the townspeople to give them a sense of self-righteousness, even as they instinctively know they need to be saved from themselves. 

Sound familiar? This play should be done by every single theater in America in 2018.

University of Miami's ambitious "Floyd Collins" probes endlessly challenging conundrums

Originaly posted February 15, 2014. Full blog post here: https://darrenblaney.blogspot.com/2014/02/university-of-miamis-ambitious-floyd.htmlhttps://darrenblaney.blogspot.com/2014/02/university-of-miamis-ambitious-floyd.html

... just saw Adam Guettel and Tina Landau’s Floyd Collins musical at the University of Miami’s Ring Theater with Larry, Gary, and Roger, and I wanted to jot down my impressions of it…

Resurrecting a critically-acclaimed Off-Broadway production that ran for only 25 performances in New York in 1996 (it had been eclipsed to some extent by the tragic circumstances of Jonathan Larsen’s RENT), the ambitious collaboration by my colleagues and students at UM’s Theatre Arts department thoroughly impressed me. Crisply directed by JV Mercanti, with masterful musical direction of the hybrid bluegrass/Bartok-esque score by NDavid Williams, and stunningly energetic and percussive choreography by Christine Kellogg, the unconventional experimental musical was without doubt one of the more challenging pieces I’ve witnessed in a college setting. The ensemble cast of student actors and orchestra fully embraced performing the difficult score with precision and abandon. With costume design by K. April Soroko, lighting by Bryan Kaschube, and a striking set by student designer Lauren Coghlan, the creative team vividly transported the audience into the world of rural 1920s Kentucky. Although the opening night of the production was hindered by a few technical problems that are inevitable in an endeavor of this scope and likely to be fixed in subsequent performances, the talented ensemble cast and orchestra succeeded in not only telling a moving and entertaining story, but more importantly, in challenging the audience to ponder our current situation vis-à-vis Nature, Technology, and the American system.

On the surface a true story about an entrapped Kentucky cave explorer who dies of hunger and exposure after 16 days underground, for me, Floyd Collins resonated as an extended metaphor about human life on the planet earth in the postmodern era. As in the present, in which we are grappling with the effects of climate change after two centuries of industrial exploitation of the earth’s resources, in the play (based on actual events from 1925), a man’s desire to harness nature for his own material gain backfires. In the wake of Floyd’s broken dreams, a callous and selfish society watches as the earth swallows him whole.

The first solo musical numbers in the play feature Floyd singing and dancing in the cave, daydreaming about what he might be able to accomplish economically with his discovery of this precious natural resource within the earth. In these scenes, the hollow cave becomes a vessel for Floyd’s fantasies. After shimmying through a narrow tunnel, he finds a surprisingly huge expanse of underground space, and imagines how it could be harnessed as a tourist attraction that might yield his rural family great economic prosperity, with, I paraphrase, “…signs on the highway alerting folks to the attraction, a 24-hour concessions stand, and a curio shop.” Floyd’s opening musical numbers emphasize his youthful joy and optimism, as he sings and yodels with delight while exploring the cave further. (His nostalgia for past explorations and connection to the earth is a recurring theme throughout, as he also sings about earlier good times with his brother and sister in later scenes, even as he lies pinned under the rocks.) Like an archetypal prehistoric man, Floyd plans to use the earth’s resources in order to provide for a better life for himself and his family.

The morning after he’s gone missing, trapped in the narrow crawlspace, Floyd’s brother Homer finds him and alerts the townsfolk to his whereabouts. Despite their efforts, they are unable to rescue him, as a wedged rock that has fallen on his leg blocks access.

Floyd’s impending doom is artfully woven into the narrative, yet his pervasive sense of hope often overpowers it and creates suspense. In this way, although I knew his fate before the curtain rose, as a spectator, I found myself hoping that somehow things would turn out differently. While Floyd lies below, an assembly of clueless men above prove themselves ineffectual as their own selfish motivations to become heroes or profit at the expense of this potentially tragic situation obscures their brainstorming. The gruesome passage where they try to remove Floyd from the cavern with a harness and rope tied around his waist evokes a feeling of medieval punishment or torture. (Echoing this feeling, water drops also incessantly fall on his head in the bleak February cold. Yet still, for much of the narrative, Floyd remains optimistic.) The harness scene also showcases the engineer’s and patriarch’s lack of foresight, as no medical preparations are taken even as they are contemplating a potentially dangerous maneuver that might sacrifice Floyd’s leg in the process.

Interestingly, in the conversations he has underground with his would-be rescuers, Floyd reveals his belief that the caves in Kentucky are all united by, as he says, some kind of “system.” This word is emphasized in the dialogue, perhaps because the play’s narrative also reveals to the audience a variety of other human systems that surround and are fueled by the tragic event. For example, the story, initially reported on by local newsman Skeets Miller, becomes syndicated from coast to coast via telegraph and the then new technology of amateur radio. In one scene, Skeets explains to Floyd what the term ‘syndication’ means. National syndication of news items had been in practice since the Civil War era, but for Floyd – a rural entrepreneur/modern caveman – the concept is mind-boggling. When the hometown story explodes into a national phenomenon, Sand Cave becomes a ‘social media site’ of sorts (albeit before there was such a thing) as people from all corners of the country travel to witness the situation. A carnivalesque atmosphere arises that echoes the sense of commercial and corporate mayhem that our current 24-hour news cycle provides with its endless advertising hiding behind a thin veil of repetitive news programming (that is often composed of a higher percentage of speculation and opinion/commentary – “spin” – as opposed to actual “news.”) The entrepreneurs and capitalists exploit the terribly heartbreaking situation. They see the rubber-necking crowd developing around Floyd as an opportunity to sell their wares. Highlighting the vulture-like quality of the news industry and the public whose insatiable hunger it serves, the play provokes numerous questions about our American “system.”

From a dramatic standpoint, Floyd’s fate (of untimely death) likens his family to characters from ancient Greek tragedy. Like them, both Floyd and his father attempt to bargain with the divine, beseeching their god for help that never arrives. Also reminiscent of Greek tragedy, the play emphasizes Floyd’s relationships with his kin, especially his brother and sister, and their collective nostalgia for the carefree days of youth. A particularly beautiful and somewhat homoerotic fantasy scene features the two brothers curled in a tender embrace. The love shared between Floyd and his sister Nellie, whose solos are among the most poignant and affective in the show, stands apart from the dog-eat-dog world above, where men jockey for the most advantageous position.

In his first few days underground, Floyd refuses his destiny. Yet while his father turns an opportunistic buck at his expense, and the engineer proves ignorant about nature’s response to his use of technology, faced with his own death, Floyd comes to accept reality. Floyd’s final song and dance is particularly moving: vivid, truthful, full of wistful pain and the trauma of still-hopeful dreams struggling to shine through the darkness of a broken heart. This naive optimism lingers as a potential balm to quell the helpless realization that technology will never render man stronger than the earth itself. No matter how gorgeous the melodies sung by individual voices, social man’s highest artistic achievements and systems are little more than vaudeville song and dance routines when compared with nature’s magnificently unpredictable atonality.

Other thoughts:

Movie camera – motif of aspiring filmmaker trying to divert Homer, Floyd’s brother, from his rescue efforts by tempting him to fantasize about a film career. She chases him around the set with a camera, and he has to fight against allowing the temptation of fame distract him from the more important and pressing matter at hand.

Use of the clanging sound of the hammer chiseling the rock – evokes sounds from capitalistic industrial society. Reminiscent of STOMP, a performance-art dance/drumming experimental theater piece from the 1990s.

Choreography – creates sense of crowd mayhem with a relatively small cast through bright splashes of energetic movement.

Costumes – characters are dressed in various beige tones in Act II as hope washes out and they become more uniformly conforming to the “system” that sucks life from them.

Lighting – beautiful use of lavender in the cave crawl space around Floyd evokes simultaneous sensations of hope, melancholy, and love. Set off by yellow lights.

Set – artful transformation of space that offered visual levels, potential for movement, and a sense of the higher status of the power of nature over man/technology.

Could Denton Welch's "In Youth Is Pleasure" inspire queer youth of today?

Set mainly in the environs of an upscale hotel in the British countryside at which Orvil is staying with his mildly effete wealthy father and two condescending older brothers, Denton Welch’s mid-20th-Century novel  In Youth Is Pleasure chronicles the vibrant inner life of Orvil Pym, a sensitive and imaginative teenage boy who is just coming of age. The narrative offers a seemingly unrelated sequence of events, built around the various illicit pleasures Orvil experiences over the course of his summer vacation after a debilitating first year at boarding school. Left to the endlessly entertaining devices of his own amusement by his distant father and annoying elder siblings (whose reaction to Orvil’s presence ranges from teasing to embarrassment to total disregard to fraternal protection – the one closer in age is relatively kind if a bit gruff, while the eldest is the most overbearing, fear-inducing, and cold), Orvil explores the hotel, its grounds, and surrounding countryside without supervision.

Over the course of the novel’s 152 pages, Orvil engages in various activities that could be described as transgressions against the ‘normative’ expectations of male teenage behavior. For example, he steals a tube of lipstick from a department store, then hides it in the back of a drawer in his hotel room, only to coat his young lips with the cheap sticky waxy-tasting paint several chapters later while admiring his mirror, before applying it freely over his bare body as if it were tribal war paint, encircling his nipples with the bright red pigment, creating gash marks alongside his ribs and forehead, etc., then dancing about wildly in his hotel room before scurrying frantically to wipe it off, jolted into action by his elder brother’s door knocks.

Other examples of Orvil’s ‘queer’ behavior include his breaking into a Catholic Church and becoming drunk on stolen altar wine while exploring the various nooks and crannies of the church including the inside pockets of the neatly-hung choir robes, and his fascination with a book in the hotel lobby dedicated to physical exercise that features photographs of semi-naked male athletes demonstrating the movements. Most beguiling for this reader was Orvil’s rainy day interlude with a ruggedly sunburnt parson in a cottage in the woods that begins with an invitation to warm himself by the wood stove, climaxes in his exploration of the feeling of the inside of the parson’s leather shoes that he’d been instructed to polish, and ends in Orvil’s binding the priest’s hands and feet with white rope before a rapid no-turning-back exit in spite of the cleric’s pleas for him to return on the following day. More innocuous passages narrate Orvil’s delight in finding the perfect broken China saucer to buy at an antique store, or in taking afternoon tea in the hotel lobby after an afternoon spent canoeing alone, in which a dive into the river precipitated the joy of weightlessness amidst the flowing water, followed by thrilling heat of the sun as he lay on the riverbank to dry.

What makes the novel most engaging is the way that Welch’s seductive, evocative prose captures the delights of youth objectively yet with palpable balminess: the writing – in third person omniscient voice – allows the reader to indulge in the unjaded feeling of interacting with an endlessly alluring world that is seemingly full of possibility, but is nevertheless clouded by the constricting feeling of social expectation that becomes ever more omnipresent with the encroachment of adulthood.

Reading the book brought back rich memories of my own adolescent fantasies of living alone in a cave in the woods, where I’d hoped to survive far from the imprisoning demands of modern society, free, and in harmony with nature’s rhythms (obviously these fantasies tended to arise more often in summer than in the bone-chilling dead of winter!), as well as my own real-life adventures breaking into the local church at midnight to play the pipe organ with my childhood friend.

Although cycles of violence between men, initiation into manhood, and denied yet ubiquitous homoerotic impulses are predominant themes in the narrative, Orvil’s imaginative inner life is punctuated by visits with slightly older adolescent women, whom Orvil sees as appealingly nubile and yet comfortingly maternal. His desires for these women provoke him, yet his inability to attain them (beyond receiving a protective kiss or sympathetic gesture of affinity) seems to augment the pervasive feeling of loss he has felt in wake of his mother’s death three years earlier. His infatuated fixation on Aphra, a voluptuous maiden, culminates when, in a pitch black, dank, yet regally-appointed cave near the hotel that had been used by King George IV as an  entertainment grotto, he catches glimpses of her bare body enwrapped around his elder brother Charles. To cope with his unrequited lust, Orvil fantasizes that his brother is a giant baby to whom Aphra feeds her milk. His interactions with his friend Constance and her mother Lady Winkle are perhaps less traumatic, though equally disappointing. The theme of initiation/abuse proves to be cross-generational and trans-gender rather than specific to his age or sex: when mailing a letter, Orvil takes momentary pleasure in bringing a baby in a pram to tears by making hideous faces at it. In the next chapter, he feels sympathy for a 90-year-old grandmother whose servant caregiver forbids her to play her piano despite the fact that it is the only activity at which she seems to take any pleasure in her decrepitude.

Orvil’s fantasies of escape and emancipation continue to intensify throughout the narrative. Without giving away the ending completely: in the last chapter, the moment of bullying that occurs on the return train to school is set off refreshingly with a moment of fraternal protection that gives the reader hope that Orvil will survive this awkward phase and find a way to transcend any taunting that might befall him in the coming year. Written in the early 1940s and published originally in 1945, Welch’s novel perceptibly both draws from and ignores Freudian psychoanalytic theory. It uses phallic, vaginal, and anal symbolism nonchalantly yet subtly, which tickles rather than assaults the imagination. Orvil’s character strengthens throughout the text and leaves open the possibility that despite the loss of naïve youthful pleasure and wonder that early adulthood will inevitably impose, Orvil will nevertheless emerge upon graduation much like Joyce’s young male artist: with a more refined ability to discover, indulge, and inspire himself.

In Youth Is Pleasure reminded me of a refined-if-distantly-British version of John Knowles’  A Separate Peace, if Gene Forrester in the latter had actually been more truly ‘separate.’ Without the foil of a virile Phineas to admire and mourn, Welch’s Orvil comes across as both more independently-minded and aloof, and yet also more queerly vulnerable in his self-sufficiency. It is not surprising that the rich artfulness of Welch’s portrait has appealed to such renowned writers as William Burroughs and Edmund White, who are clearly indebted to the clarity of Welch’s perception and to his magnanimous use of sexual imagery.

One can imagine how the more self-consciously accepting queer youth of today, who are unfortunately still too-often bullied in the 21st Century, might take inspiration from Orvil’s imagination and perseverance in the face of great odds, if not feel a bit jealous of the social standing into which he was born and from which he yearns to take flight.

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"Fear Up Harsh" at the Adrienne Arsht Center elicits laughter and tears, but most importantly, asks its audience to interrogate itself

Originally posted November 19, 2013. Full post here: https://darrenblaney.blogspot.com/2013/11/fear-up-harsh-at-adrienne-arsht-center.html

Using the power of Brecht's Alienation-effect, a blackout splits open, cracked by the sounds of war – semi-automatic rifle shots, multiple bombs exploding including a sonic BOOM! so loud that perhaps the elderly members of the audience should have been forewarned, and voices screaming through the mayhem as two silhouettes hold onto one another, crying out in hopeful prayer despite the wounds their rugged military bodies have endured – these volatile sounds – set off further by strobe lights, darkness, and the image of two soldiers, one injured big-boned marine in the arms of a smaller darker woman in beat-up fatigues, who comforts him through the chaos with an alternatingly deep and high-pitched voice that could only come from a frightened yet valiant human being striding immanent fatality, a panicked shrieking pieta – this image marked the opening scene of Carbonell Award-winning playwright Christopher Demos-Brown’s new offering Fear Up Harsh, jarring audience members artfully into the brutal reality of the combat zones that U.S. veterans and their enemies have experienced in their real lives in Iraq and Afghanistan over the past twelve years.

Without giving away the ending: the play tells the story of a permanently disabled marine whose post-war treatment of the female soldier who rescued him in battle by pulling him to safety through the aforementioned war zone, is, to put it mildly, less-than-noble. Yet the play calls the concept of “heroism” into question in a double fashion. It contrasts the wounded and medaled veteran family man Rob Wellman (played sympathetically by Shane Tanner) with his less fortunate subordinate, court-martialed lesbian Army soldier Mary Jean Boudreaux (played in a tour-de-force performance by Karen Stephens). And it further contrasts Wellman’s bravery rescuing his comrades in battle with the inhumane torture techniques his company used under orders during their “tour” in Iraq. Perhaps most interesting, in the scene that graphically depicts this, even the most sympathetic character in the play, Mary Jean Boudreaux, is complicit, as she urges her comrades to intensify their barbaric behavior.

An expression connoting enhanced interrogation techniques used by the U.S. military during the Bush administration to extract information from uncooperative captured prisoners, the inhumane nature of “fear up harsh” can be opposed to “fear up mild,” insofar as the techniques employed during “fear up harsh” attempt to induce the prisoner to a state of intense rather than mild fear through various forms of torture, including sleep-deprivation, water-boarding, and electrocution. “Fear up harsh” can vary from situation to situation, as it is often designed with the individual prisoner’s specific phobias in mind.

Having read the theater’s brief description of the play, I was prepared to witness graphic displays of violence, and perhaps experience that not-so-pleasant feeling that theater goers know well: the feeling of being a “preached-at” member of the choir by the time the curtain falls. However, Demos-Brown’s brilliant play did not provoke that jaded kind of cynicism in me. Instead, the play worked in the best possible way that dramas can: it produced critical thought as well as emotional release, including unexpected laughter. The two scenes mentioned above, totaling perhaps five minutes of stage time, were the only scenes that might have received an “R” rating for violence. Yet despite their relatively tame nature compared to what is available to the numbed-out public in films and even on made-for-television entertainment (let alone the news), the scenes still effectively evoked feelings of shock and trauma, perhaps because of their strategic placement by the playwright.

For example, in the scene immediately following the war-torn opening, the audience was treated to an incredibly humorous suburban driving lesson given by the disabled veteran marine to his 17-year-old daughter Shawn (played with finesse by Jessica Brooke Sanford), in which the-father-as-single-parent-of-only-daughter relationship was played up to full comedic effect. Boudreaux’s arrival shortly thereafter only heightened the eruptions of audience laughter that the play inspires, as plain-talking Boudreaux’s blunt retorts contrast hilariously with Wellman’s white-bread propriety and Shawn’s adolescent naivety, especially during a scene in which the AWOL soldier and the teen smoke pot together in Wellman’s basement. But the real scandal that the play exposes unfolds in a series of flashback scenes between Wellman and a motley assortment of his military superiors, all played with physical dexterity and vocal precision by Stephen G. Anthony. These scenes expose the corruption in higher military offices in Washington, as Wellman's betters instruct him to lie about his time in Iraq so he can be awarded the Medal of Honor for his valorous deeds, thus helping to restore the Marines' tarnished public image. With his portrayal of one high-ranking character, Anthony adopts a nearly perfect mimicry of Jack Nicholson, which seemed a bit over-the-top until the playwright’s clever line about the character’s quirky Nicholson-esque personality slyly managed a comedic payoff that actually heightened the feeling of ridiculousness surrounding the officer's duplicity. Interwoven with these scenes are dialogues between Boudreaux and Wellman that depict her desperation and unhonored valor in contrast with his ignominous refusal to protect or help her. These moments highlight the unfair, infuriating, and disgraceful aspects of human experience.

Yet what struck me most about the play was the fragile humanity that it asks its viewers to access and understand. Tanner’s compassionate portrayal of Wellman renders him an antihero that provokes cathartic pity in the audience in the mode of classic tragedy. Yet the Brechtian aspects of the play save it from feeling clichéd. With his literary finger pointed directly at the audience, rather than assigning blame to the soldiers who were tangled up directly in the fearful inhumanity of combat, the playwright asks the audience to question its own complicity through Boudreaux’s impassioned lines to her superior: “Are you going to let me die, or are you going to take care of me? Are you going to stand up for me, or betray me?”* 

In our present era in which the U.S. public is overwhelmed by incessant political posturing over healthcare and other social justice issues including women’s freedom and marriage equality, for me, these lines ring particularly relevant when spoken passionately by an African-American lesbian veteran who has been betrayed by her white male “superiors.” Although the Zoetic Theater’s production, including director Stuart Meltzer’s strong direction, was nearly uniformly commendable (the raised platform at center stage, set atop a contrived pile of concrete rubble and lit with an out-of-place chandelier, felt like a clunky design choice at times, perhaps mostly due to the fact that we could see Wellman’s wheelchair being lifted there by the stagehands between scenes, as well as the able-bodied actor climbing into it), it was Karen Stephen’s heartfelt, tough, full-throated performance that most viscerally brought forth the playwright’s social message. A veteran South Florida stage performer, Karen Stephens without doubt left it all on the stage, as they say. Her generous theatrical gift of provoking not only critical thought but compassion surrounding the issues that plague our day is refreshing indeed, especially when compared to the unwelcome media flotsam deposited by the real-life Floridian cast-of-characters whom much of the U.S. public unfortunately associates with the “Gunshine State.” My deepest thanks to the Adrienne Arsht Center, to Demos-Brown, to Meltzer, to the cast, and to Stephens especially for allowing us to see the world through Zoetic’s humanistic eyes rather than Zimmerman’s psychotic ones for a change. In my not-so-humble opinion, Demos-Brown’s voice is a much-needed palliative to the media meta-narrative that too often soils our sunshine.

* paraphrased

Unphased by years of painstaking Kabbalah study, with her new MDNA Tour DVD, Madonna proves she's still the ultimate Material Girl

Originally posted September 12, 2013. Full blog post here: https://darrenblaney.blogspot.com/2013/09/madonnas-mdna-tour-dvd-proves-shes.html

After seeing Madonna's new MDNA tour DVD last night, I'm not sure I will continue to consider myself a "fan" of her work. Of course I will always admire her as a performer, and I do see some *slight* growth in her spirituality since 1991. But the main message seems to be, "I want you to love me. More than you do Lady Gaga please, because I'm the real queen and she's a fake. If you don't believe me, please just recognize on my behalf that endless consumerism is wonderful. And I have a right to do it since I'm rich rich rich. Hell I can even hire double-jointed dancers if I want to, and require them to do routines that will inevitably result in major premature arthritis! Love is a good thing, and so is dancing free. Only when dancing to my songs will you feel this free. Especially if you're on MDMA. And go ahead and swear a lot and threaten people with guns, especially if you live in Miami. Oh and p.s. by the way, I haven't aged a day! Ta!"

That said, I truly enjoyed the Like a Virgin vaudeville torch singing moment, which was staged a la Marlene Dietrich. The melody was slowed down substantially and modulated into a minor-key variation, which proved to be a wise and lovely move, as it added a nostalgic melancholic feeling to a song that had previously been about maintaining a feeling of youth. For the song, M bravely wore nothing but her hallmark black lace agent provocateur pantigirdle, which allowed us to witness both the stunning discipline that she has apparently brought to her physical upkeep, and also, the inevitability of the body's decline no matter the hard work. Her velvety singing, multi-contoured and even growly at times, was accompanied only by a tuxedo-clad dark-skinned pianist and the sounds of the crowd's delight. The wistfulness worked for me here because, regardless of the ironic nature of M's salacious wardrobe choices (some might say she looked like an unashamed washed up hooker in that outfit... certainly she looks further than ever from "vestal" or "immaculate"), it functioned as one of the few moments in the show that Madonna seemed to be acknowledging her age with poignant candor, fearlessness, and depth. While performing this vintage reworked song, Madonna touched herself in her "ageless" nether regions and writhed around sensually on the floor, reaching greedily like a rookie-turned-professional-drag-queen-stripper for the crumpled dollars and other large bills that front-row audience members carelessly tossed onto the stage. I thought this part showed real emotional connection, honesty, and spiritual growth.

No spring chicken myself, I felt inspired by the unabashed character she brought to her self-representation as a fully sexually-realized (if slightly desperate) woman, insistent that "aging gracefully" is in the eye of the beholder. (That said, I couldn't help but cringe during the part where the muscular young dancer tightened her corset to the point where she looked like her ribs might crack. Gross!)

I also sincerely loved the numbers with the Spanish drummers, that were more "old world" musically. Also when she picked up the guitar (this happened several times... wow... she sure can strum!) Admittedly, it was hard for me not to appreciate the fabulosity of the costumes in the Vogue section, which were the most stunning to date that I've seen for that number (especially notable on her was the female exoskeleton-like black leather piece over a man's pinstripe pants and white silky blouse). But the "new" version of the song comes off as being less about "letting your body come with the flow" and more about the potential for endless consumption and acquisition, especially if you managed to pull off appropriating (stealing) a black gay inner-city art form and got really rich doing it. In this way, Madonna proves herself to remain the ultimate Material Girl, reminding us all that she was slapping her colorfully non-white female backup singers long before Miley Cyrus ever went anime-punk, swatting and ogling a 21st Century Hottentot buttock. 

I'll give that M's use of religious imagery was still edgy and cool, especially during her entrance, in which her makeup evoked Gina Lollobrigida with Anita Ekberg hair (holding a pistol in this getup, she seemed to be attempting to evoke a character in Russ Meyer's 1965 exploitation film Faster, Pussycat! Kill! Kill!

Lots of blood-red cardinal robes over bare rosary-draped waifish bodies, some bearded horn-blowing Kabbalists, and meditating Tibetan monks framed the opening and closing numbers nicely. (Although the ecumenism of M invoking St. Sebastian, St. Anthony, and Christ on the cross while Hindu gods and goddesses performed mudra-esque hand/wrist circular gestures in the background was somewhat lost on me, and felt a tad forced.) The majorette routine for her bubble-gum single Give Me All Your Luvin was well-choreographed, and Madonna's highly physical risk-laden dancing was mostly flawless throughout the evening, no easy feat for a 55-year-old of any gender. Her warbly singing seemed live and on key for the most part. I honestly do admire her precision as a performer.

But go ahead and call me a prude: I just felt that the offensive repeated images of her blowing random swarthy male dancers' brains out (some wearing hoodies, if memory serves) with a rifle at the beginning of the show was not so much horrendously tasteless as unforgivably rotten, no matter how much anti-violence charity work she does in Africa or elsewhere when not on stage. This section seemed a Lady Gaga/Beyonce Telephone rip-off (which was, in turn, a parody/rip-off of Quentin Tarantino's oevre), only without the Thelma-and-Louise-as-biracial-lesbian-girl-power connotation. Madonna apparently claimed the violence here was necessary for the show to "move from darkness to light" (I paraphrase), yet I found that the concert never fully did so. Unlike in Meyer or Tarantino or Telephone, the violence here was not situated within a narrative that justified its love/camp/shock-value, but rather seemed to come glamor-wrapped / tidily prepackaged as "violence/murder/stardom/celebrity/wealth/consumption/joy/fabulous" (that was the progression for me, rather than darkness => light.) I hate to write this, but the violence here was not nearly as premeditated, intentional, or self-critical as Gaga's fame monster paradigm, in my opinion, and it was disappointing to see M pulling this thievery so artlessly.

Without intending to underestimate her audience's analytical abilities, I have very little faith that she included these violent images with any conscious intent about how they should be interpreted in terms of their contributing to an overall coherent "meaning" for her performance. The violence seemed plunked and gratuitous, although on the other hand, it did evoke a feeling of Greek tragedy. (Madonna as Clytemnestra Zimmerman?) But her blatant encouragement of the crowd's presumed use of MDMA/Ecstasy in an-expletive-laden rant just seemed immature and stupid, and counteracted the possibility of the performance having any positive Brechtian effect or sustainable catharsis.

I guess I'm glad that Madonna still sees herself as a person with a reason to rebel. After all, the world has never let her express herself (although she does throw in a nice moment of nationalism, where she professes her pride in being a freedom-loving, fully-expressed citizen of the U.S.A. So which is it? Are you oppressed or not? Are you a global citizen or an American patriot?) It is difficult not to admire her "I don't give a shit what people think of me" attitude, and I truly enjoyed the celebratory moments of joy in the show. I just think there might have been more of them if she hadn't spent as much time saying "me me me me me."

At its best, like many of her earlier performances, Madonna's MDNA concert functions in a mode similar to an ancient ritual: a blood sacrifice, like a Greek tragedy or a prehistoric rite of spring, when the immortal virgin dances her backup dancers to death for the sake of Durkheimian collective effervescence. When this happens, Madonna's performance reminds us of the best and worst in ourselves, of the fleeting nature of our own desires, and of our own chameleon-like vacillations between innocence/kindness and power-hungry ambition, even cruelty. As the many captured crowd scenes in the video attest, Madonna's ability to use both vivid imagery and her sensual body and voice evoke powerful emotions in her audience, and for this alone, one must admit her performative success. No matter how one interprets her oeuvre critically, one can't deny that people are affected strongly by her work (if nothing else, their wallets are much lighter.) On the other hand, the seemingly endless closing credits at the end of the film also attest to the mammoth number of people she employs (I wonder if Mitt Romney would consider her a "job creator"?) and perhaps help explain why a ticket to one of her shows is so expensive.

A consummate pop star, Madonna learned the Warhol lesson early: she turned her image into a brand to ensure her fame would endure longer than 15 minutes. The video montages of her past incarnations in this latest show proves that she's been doing this for a long time, she knows who she is, and she's been relatively disciplined despite her inordinate wealth-slash-ability-to-consume-whatever-she-wants, including the symbolism of other cultures, without permission, and without fully understanding or participating in them. 

At any rate, even if this show didn't exactly break new ground, I'm glad Madonna no longer seems ashamed of the sex kitten she used to be before she turned into Guy Ritchie's Victorian housewife. And I'm especially glad Larry made a bunch of money by e-scalping some tickets to her show in Miami for double what he paid for them. (If she's a hooker, I guess we should admit what that makes us..?)

We used the profits to finance two holiday visits with family last fall. Go ahead. Call us greedy capitalist pimps if you want to. To that I will quote her: I'm a sinner. I'm a sinner. I'm a sinner and I like it that way.

With both cast and content, Lee Daniels' "The Butler" demonstrates the importance of the "small role"

Originally posted September 8, 2013. Full blog post: https://darrenblaney.blogspot.com/2013/09/review-of-lee-daniels-butler.html

Last night, Larry and I went to see Lee Daniels’ new film, The Butler at Fort Lauderdale’s Gateway Theater. The Gateway, a vintage theater established in 1951 whose lobby features classic film stills from Hollywood’s “Golden Era,” seemed the perfect venue at which to see a star-studded film with historic subject matter. Having been moved by Daniels’ Precious in a small movie house in Claremont CA during its run in 2009, having listened to good reviews about the film from elder family members who lived through the eras it depicts, and knowing that the film featured Colman Domingo, an actor whom I greatly admire, my expectations of the film were quite high. (I’ve been a fan of Domingo’s work since 2004, when I was fortunate to see him perform in three Bay Area productions within the space of about a year: a workshop production of his rousing and heartfelt one-man show A Boy and His Soul at Thick Description, his admirable ensemble performance in the documentary play The People’s Temple at Berkeley Rep, as well as a fabulously supple, precise, dynamic performance as harlequin-clad Lavatche at CalShakes’ 2004 production of All’s Well that Ends Well. Domingo’s brilliance building the scene-stealing foppish clown with every subtly responsive vocal inflection, vivid yet pliable facial expression, and spontaneous physical gesture that harmonized specificity of the joints with lithe intentional muscularity remains one of my absolute favorite Shakespearean performances to date. In fact, I still share anecdotes about Domingo’s simultaneous illuminative character creation and generous ensemble playing in these stage moments when I teach Introductory Acting, because to me they serve as the perfect example of how an actor can electrify the stage even in a small role. At any rate, back to my review of The Butler…)

Loosely and liberally based on the life of Eugene Allen, The Butler relays the story of Cecil Gaines, who served as member of the White House staff for more than three decades. Set first in 1929, the film opens with a potently violent scene from Gaines’ childhood, during which time he worked as a farmhand on a Macon Georgia cotton plantation. Initially shocking the viewer with the off-screen rape of Gaines’ mother (Mariah Carey) and murder of Gaines’ father (David Banner) by a brutally nonchalant white landowner (Alex Pettyfer), the film uses Gaines’ life story as a vehicle by which to chronicle the progression of the U.S. Civil Rights Movement in the latter half of the 20th Century. Although the violent events depicted in this first scene were fabricated for dramatic effect, including them at the film’s start effectively sets the tone of the era, during which black Americans endured not only legally-condoned discrimination and oppression, but frequent actual violence at the hands of both private citizens and white public law enforcers who nearly always went unpunished. Muscle-bound Banner’s palpable love for his son and vulnerability throughout contrasted sharply with the coldblooded exactness brought by British actor Pettyfer, whose character, set off by a mere questioning gesture after the rape, kills Gaines’ father with an apathetic pistol shot to the forehead without reservation or remorse.

Although Carey played her nonverbal role well, her turn here may have undermined the believability of the scene somewhat for me, as her appearance injected an unfortunate campiness to what might otherwise have been an extremely powerful cinematic moment. (Pardon me, but I couldn’t help but overlay the unfortunate image of Mariah in a glittery gold dress on the cover of The Emancipation of Mimi, and more recent memories of her effusive commentary on American Idol, onto the inhumane cotton field.) Though Carey’s acting was fine, had a lesser known actress been cast, the scene may have sustained more integrity. That said, Vanessa Redgrave’s entrance as the murderer’s aged landowning mother (at which she coldly instructs the other farmhands to quickly dig a hole big enough to bury Gaines’ strapping father, then quickly takes the boy under her wing as a “house nigger”) helped mollify the jarring quality of Carey’s celebrity presence, somewhat. In the following scenes, Redgrave instructs the 8-year-old Gaines (played artfully by young actor Michael Rainey Jr., who holds his own admirably next to Redgrave) in the finer arts of serving as a butler, cook, and waiter. To paraphrase, “Do not react, do not listen, never speak unless asked a direct question. When you are serving, the room must feel empty. You must be invisible,” she tells him, echoing the theme of Ralph Ellison’s infamous novel.

The film then jumps to 15-year-old Cecil (played well by Aml Ameen) deciding to leave the plantation several years later, and set out on his own. A quick succession of scenes depict a road-weary Cecil taking shelter in an underground sewer pipe during a rainstorm, smashing through a window with his fists to quell his constant hunger with the sugary confections on display, and subsequent mentoring by an older stately servant (played with depth and humor by Clarence Williams III), who hires him to serve in the house after the break-in. The story then jumps to the early 1950s, during Eisenhower’s administration. The perennially superb Forest Whitaker takes over the role of Cecil, who, after securing a position at one of the top luxury hotels in D.C., is unknowingly observed and recruited by a White House staff manager to work as a butler. Whitaker’s dense yet smooth charisma and benevolent gravitas deftly carry much of the rest of the film. That said, numerous other actors contributed to the film’s success, including Domingo, with the clarity and sharp wit he brings to the role of the sophisticated and jaded head butler, and Cuba Gooding Jr., who plays Cecil’s buoyantly sunny and slightly salacious coworker. (In one particularly fun scene, Gooding shows the other butlers – including one played by laudably understated Lenny Kravitz, whom I barely recognized – how to turn the bread dough they are kneading into the shape of a woman’s breast.)

Much of the remainder of the film is built from a succession of scenes in which Cecil is able to speak candidly with the various Presidents he knew intimately in his 34 years of service. The film implies that he may have subtly influenced their policy decisions regarding race relations. [For example, in one scene, Eisenhower (Robin Williams), painting an impressionistic landscape in the Oval Office, listens attentively after asking the ever-patient Cecil about his children’s schooling. In the next scene, he orders the National Guard to Arkansas to help facilitate desegregation in the wake of Brown v. Board of Education.]

Particularly strong in the film were the two actors who play Cecil’s sons Louis and Charlie (played by David Oyelowo and Elijah Kelley, respectively.) The believability they brought to the film (especially in terms of their success conveying the simultaneous jealously, love, and playfulness that is a hallmark of many brotherly relationships) helped offset the vagueness of the scenes with Cecil’s wife Gloria (Oprah Winfrey.)

Unfortunately, I was never fully convinced that I understood Gloria’s character or her motivations, and, sad to say, I’m not sure Winfrey did either. This was partly due to the writing, which perhaps in trying to give her character depth, instead resulted in a confusing personification. [For example, in one moment, Gloria drunkenly reapplies lipstick incessantly while gazing at herself in the mirror, jealous that Cecil spends so much time waiting on Jackie Kennedy. “How many pairs of shoes does she have?” Gloria demands in a voice that is only mildly different from Winfrey’s own. In a quest to make her more “humanly rounded” and perhaps give her role more importance (in one scene Gloria fends off the advances of the strapping yet unctuous neighbor with whom she is having an affair, in the next, she is the loyal sober wife, in the next, she chastises her husband for his lack of compassion when dealing with their activist son, etc.) what emerged instead was a disjointed characterization that distracted from the main dramatic storyline, which for me, was the relationship between Cecil and his son Louis. The schizophrenia of Gloria’s character, in conjunction with the claustrophobic repetition of close-ups of Winfrey and other actors in various group scenes at Cecil’s home, took away from the truth that could have emerged had the director focused instead on building the relationships with ensemble scenes with a broader camera span.]

At any rate, though it was fun waiting for and watching the various celebrity cameos in the roles of the Presidents and their wives (despite the obvious irony of the Vietnam antiwar activist playing the “Just Say No” First Lady, an icy Jane Fonda wearing Coco Channel was particularly good as Nancy Reagan, whereas likeable John Cusack, despite his herculean efforts, never quite pulled off the smarmy intelligence of Richard Nixon. Similarly, James Marsden’s JFK was too lightweight, naïve, and Eagle-Scoutish, and Alan Rickman’s deep voice and pensiveness obscured Reagan’s undeniable mannequin-like puppety qualities. Robin Williams brief appearance as Eisenhower, however, was more delicate than one might expect), overall the film suffered a bit from the presence of so many stars. They seemed to take away from the father-son storyline, which was most important to the overall message of the film.

Most effective for me were the expertly-edited split scenes of the nonviolence training leading up to the lunch counter protests (at which Cecil’s son Louis participated) paired with scenes of the phalanx of tuxedo-clad White House butlers serving tea with snow white napkins and polished silver service. The back-and-forth motion of this imagery blew me away emotionally, but also, presented the notion of “service” – vis-à-vis the volatility of historical U.S. race relations, and the progression to justice – as an interesting and worthwhile concept about which to rethink. Less than a year after Mitt Romney’s unsuccessful presidential run, questions like: “Who exactly are ‘the takers’? And who gives service? Who made the history books and who didn’t? Who are ‘the makers’ who made the country?” still feel particularly timely. Without too much overt preaching, The Butler provides the right answers to these questions.

The best part of the film for me was its portrayal of the evolution of the father-son relationship between Cecil, who serves the country humbly under numerous presidents with consistency and grace, despite being called an “Uncle Tom” by members of the younger generation, and Louis. [Indeed, Louis’ journey alone contained enough drama to be worthy of its own film: after leaving home for Fisk College, he participates in the lunch counter protests in Nashville, then almost loses his life on the Freedom Riders’ bus, is subsequently repeatedly jailed due to his persistence with nonviolent civil disobedience, listens attentively at the feet of MLK (Nelsan Ellis) in a hotel room in Memphis, becomes disillusioned with the Oakland Black Panther Party after MLK’s assassination, decides to pursue a Master’s degree in Political Science, and is eventually elected to Congress.] The finale in the father-son dramatic plotline occurs when Cecil gives his notice to a sincerely disappointed Ronald Reagan, and then joins Louis in an anti-Apartheid demonstration to free Nelson Mandela on the steps of a D.C. administrative building. Approaching service and responsibility on extremely different paths, the two men grow to respect one other deeply, despite their differences. This storyline helps the film achieve its humanistic and historically revisionist message.

The film also has some lighter moments, mostly provided by Cuba Gooding Jr., and later, Oprah Winfrey. [In one scene, a bewigged and jumpsuit-clad Oprah dances in her living room while watching Soul Train on television. This provided momentary relief from the film’s seriousness, considering it had to cover so many harrowing historical events including JFK’s assassination (which was artfully depicted by showing how Cecil offered help during the time that Jackie Kennedy roamed stunned through D.C. refusing to take off her blood-soaked pink suit, so “they could see what they did to him”), the firebombing of the Freedom Riders’ bus, the hosing of nonviolent protestors in the deep South, etc. However, Oprah’s comic levity is brief, considering that only moments later she and Cecil are devastated with a knock on the door from two uniform-clad U.S. soldiers who bring the news that their younger son Charlie has died in Vietman on Cecil’s birthday. This provides another moment and angle by which the concept of “service” can be fully examined: the film upholds that the three men’s different forms of service deserve equal respect.] Generally speaking, although some of the editing back and forth between close ups in the group scenes with Winfrey felt heavy-handed, and the omnipresence of stars could be distracting, the film’s technical flaws did not eclipse the stellar acting by many of the lesser-known actors (including the beautiful and cunning Yaya Alafia, who played Louis' Panther girlfriend Carol... a particularly poignant scene occurs when Gloria joins Cecil in throwing leather-clad young Panthers Louis and Carol out of their house after Carol unashamedly belches at the table and Louis insults his father's job) who probably should have had top billing over more infamous talents like Robin Williams, Vanessa Redgrave, and hello, Mariah Carey.

Overall, I would recommend this film despite its shortcomings because it depicts such important events from U.S. history in such a compelling, and uniquely unorthodox way. (For example, MLK’s only speech in the film shows him talking about the importance and subversive nature of the black domestic servant. Similarly, the jarring and inadequate nature of the 21-gun salute at Charlie’s funeral, contrasting with the powerful tears shed by the African-American "background actors" in the scene and further set off by Oprah’s sullen and angry stare, provided a view of the effects of the Vietnam War quite unlike any I’d seen previously.) Most problematic in this regard for me was the way the election of Barack Obama was portrayed. Seeing these events through Cecil’s eyes was inspiring, but a bit too triumphalist for my taste. However, if nothing else, the film effectively makes the argument that even the seemingly least important actor can make a difference in world events. “When a butterfly flutters its wings in China, its ripples are felt around the world,” isn’t that right, Ms. Carey? Despite their distracting presence, I do salute the celebrity actors in this film too, if nothing else, for helping to bring attention to the story, as well as to the commendable performances of so many rising industry talents.

Some thoughts after re-reading Caryl Churchill's play "Cloud 9"

Originally posted August 24, 2013. Full blog post here: https://darrenblaney.blogspot.com/2013/08/some-thoughts-after-re-reading-caryl.html

Cloud 9 by Caryl Churchill

My rating: 5 of 5 stars

Because the Theatre Arts Department at the University of Miami is producing the play, I will be teaching Cloud Nine this semester to my Into to Theater students. Anticipating this, I reread it this morning. So here are some thoughts...

Act One transpires in Africa during Victorian times, and Act Two jumps to London in 1979, though the characters have only aged 25 years. The historical division between the two acts is almost as significant, if not more so, than the non-traditional casting in Act One (male characters are played by women and vice-versa.) As the author writes in the introduction, Act One is set in Victorian times because she wanted to highlight the repressive gender norms, stifled sexuality, nationalism, patriarchy, and imperialistic values (which, perceptibly, she presents as being interwoven and interdependent on one another.)  It’s interesting that there is a doubling/overlap between Victorianism (“traditional” values) and the “savage” colonized African landscape in Act One. This seems intentional, as they are both representative of the past. Though the imperialists consider themselves to be “civilized,” by showcasing how the characters transform from Act One to Act Two, Churchill represents them as unevolved, or stunted, in terms of how they conceived of social progress, in the era before women's and gay liberation.

In Act One, patriarchal values reign supreme. The gay characters and the women fully accept the idea that they aren’t as valuable/good/noble as the heterosexual male father figure. Sexuality in Act One is hushed up and secretive, and exploitation of women, people of color, and homosexual men is considered to be the normal, appropriate way of doing things. These forms of repression/oppression are a priori: they are simply how the civilized world “is.”

All of this changes in Act Two, when the gay characters and the women start acquiring self-esteem and self-awareness. Betty's many lines about how she no longer defines herself through the eyes of her husband (she had previously thought it was her duty to lie still during sex, as if pleasure was something she had no right to expect, until she rediscovers the pleasures of masturbation almost accidentally) evidence her transformation. The characters’ personal growth here mirrors society’s evolution in terms of how women and gay men gain social status. By Act Two, it is possible for gays to pursue both love and sexual fulfillment uncloseted, and for women to earn a living on their own and exist relatively free of male influence. The lesbian character of Lin is the epitome of this, although she realizes by the play's end that men can also be useful, provided they cook and/or are willing to satisfy women sexually.

In terms of social theory, psychoanalysis, and theory of gender, it seems to me that this play prefigures thinkers like Judith Butler and Jack Halberstam (who have written from the 1990s to the present about the way that gender is a performance/social construct rather than something inherent or purely biological), Gayle Rubin (an anthropologist whose influential 1975 article “The Traffic in Women: Notes on the Political Economy of Sex” explains how marriages were originally social contracts between two or more men, rather than between one man and one women. Rubin explained that in the pre-Modern era, the bride had little agency, but rather functioned as an object of exchange, i.e. a gift from the father to the husband that ensured a reciprocity of social relations between these two males and their male-dominated kinship networks), Eve Kosofsky-Sedgewick [who, in her book Between Men: English Literature and Male Homosocial Desire (1985), wrote about the importance of “homosocial relationships” in Victorian British literature. Her argument is that heterosexual men valued their relationships with one another in that era more than their relationships with their wives. In the “homosocial world” Sedgwick describes, women were not seen as equals. In fact, they were considered less than human in some ways. In the play, Churchill presents this by contrasting how the character of Clive interacts with Harry as opposed to Betty, his wife], and also post-colonial theorists like Edward Said (Orientalism, 1978) and Homi K. Bhahba (1990s-present), who both argue that the Western self-conception of superiority is dependent on a de-humanization of the colonized -- in other words, the West’s elevated conception of itself is intimately tied to its exploitation of others: its barbarism.

Frantz Fanon’s seminal psychoanalytic text Black Skin/White Mask (from 1952, in which Fanon describes how the black colonized subject internalizes the European patronizing, derogating view of him into his own psyche as a result of the dominating social forces of racism, imperialism, etc.) probably also influenced Churchill. Even if not, her dramatic writing echoes it inadvertently. (Considering the character of Joshua, a black African servant who is played by a white man in Act One, it is difficult to imagine that Churchill was completely unaware of Fanon's theories.)

It is interesting that these thinkers (other than Frantz Fanon and Gayle Rubin) actually wrote their work after Churchill wrote Cloud Nine. (Edward Said, Luce Irigaray and Monique Wittig were her contemporaries.) To me, it feels as though Churchill's playwriting (if it inherently embodies some of these ideas theatrically, and I think it does!) prefigures much of the intellectual discourse that was to come in the fields of cultural studies, critical theory (both postcolonialism and feminist theory), literary criticism, queer theory, etc. Obviously, like Butler and Halberstam, Churchill is probably also influenced by early feminist thinkers like Simone de Beauvoir (who wrote, “one is not born, but rather becomes, a woman,” as early as 1949) and Luce Irigaray (whose ideas in the 1977 text This Sex Which is Not One were similar to Gayle Rubin’s.)

Another thinker with whom I feel Churchill resonates is Adrienne Rich, who published the essay “Compulsory Heterosexuality and Lesbian Existence” in 1980, arguing that heterosexuality is enforced on women as a way of subjugating them. The female characters' blossoming lesbian identities in Act Two are meant to be seen as liberating in ways other than merely sexual (for example: economic, emotional, intellectual, psychological, etc.)

At any rate, the play seems to embody much of this extremely radical, world-changing thinking. And yet, like its predecessor, The Rover by 17th Century playwright Aphra Behn, it does this, perhaps subversively, in a very traditional centuries-old theatrical form -- a farcical satire. It is interesting that the play accurately reflects historical change, while also implying that the story of gender liberation isn’t completely finished. That the character of Cathy in Act Two is played by the same older male actor who played Clive, the patriarch, in Act One seems relevant. Here, the obstreperous little girl of the postmodern era is armed, completely fascinated by guns, despite her pink dress. She represents the potential danger that could transpire if women blindly adopt traditionally masculine values, more so than an embodiment of a utopian hope for the future. I find it interesting that Churchill wrote Cathy several decades before the likes of Sarah Palin emerged like a pitbull's lipstick-stained spitball into the public eye. (Perhaps Cathy could also be read as a reflection of Margaret Thatcher.) Considering all that has transpired in the news in the past few years regarding mass shootings and the inability of Congress to pass meaningful gun control legislation, the passages about guns in the play should be fun to play with, as it were... By presenting the character of gun-loving Cathy, Churchill asks the viewer to question the limits of liberation: does liberation simply mean wielding the same weapons as one's former oppressors? If not, what exactly are the alternatives?

A particularly interesting moment in the play, in terms of the way it contrasts with Gayle Rubin's theories, mentioned above, is when Victoria and Lin incant a chant, calling for the pre-Modern goddess to reappear: “Goddess of many names, oldest of the old, who walked in chaos and created life, hear us calling you back through time, before Jehovah, before Christ, before men drove you out and burnt your temples, hear us, Lady, give us back what we were, give us the history we haven't had, make us the women we can't be... Come back, goddess. Goddess of the sun and the moon her brother, little Goddess of Crete with snakes in your hands. Goddess of breasts. Goddess of cunts. Goddess of fat bellies and babies. And blood blood blood...” Positing a very different conception of pre-history than Rubin's, until it rejoins and affirms the main thrust of Rubin's ideas in the last two lines (my italics) of the following quotation, the scene continues: “They had men, they had sons and lovers. They had eunuchs... The priestess chose a lover for a year and he was king because she chose him and he was killed at the end of the year... And the women had the children and nobody knew it was done by fucking so they didn't know about their fathers and nobody cared who the father was and the property was passed down through the maternal line... It never hurts to understand the theoretical background. You can't separate fucking and economics.”

Also significant is the way the play both begins and ends with verbal iterations that evoke British nationalism and the Union Jack, the first triumphant, whereas the last is nostalgic and perhaps defeated. The dissolution of patriarchy here is significantly congruent with the declining of imperialistic nationalism. Yet the play's final image shows Betty (Act One, played by a man) hugging Betty (Act Two, played by a woman), and this moment seems to convey its ultimately optimistic message that somehow the past, present, and future can make peace with one another in a way that transcends antiquated ideas of nationalism, patriarchy, or social/historical/economic progress.

At any rate, I'm very much looking forward to UM's production of Cloud Nine this term, and to teaching the play to my Intro to Theater students. I have a feeling it will blow their minds, as it did mine, today, again!

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goodreads review of Samuel R. Delany's "The Motion of Light in Water"

Originally posted August 20, 2013. Full blog post here: https://darrenblaney.blogspot.com/2013/08/goodreads-review-of-samuel-r-delanys.html

The Motion Of Light In Water: Sex And Science Fiction Writing In The East Village by Samuel R. Delany

My rating: 5 of 5 stars

The Motion of Light in Water: Sex and Science Fiction Writing in the East Village is the story of a young writer's coming of age. The memoir is a beautifully-crafted narrative that moves back and forth in time like a tesseract... "queer temporality" in action before that jargon was coined in academia to describe it. It chronicles Delany's childhood, growing up over a funeral parlor in Harlem, his adolescence, during which he was a gifted student at Bronx Science, his early 20s, when he lived in the East Village with poet (then his wife) Marilyn Hacker, and his early struggles and successes publishing science fiction novels at Ace Books. Interspersed with vivid poetic descriptions of NYC in the late 50s and early 60s, the memoir includes numerous titillating anecdotes about Delany's queer sexual awakening, poignant erotic descriptions of the men with rough workman's hands and bitten-down fingernails who touched him, as well as whimsical tales of his interactions with literary and musical icons including W.H. Auden and Bob Dylan (Delany's name once appeared above Dylan's on a makeshift Village cafe marquee for five minutes before one of his folk gigs in the early 60s), all set in the Bohemia that once was downtown Manhattan. Outrageously fun to read is his account of his experience watching a "Happening in Six Parts," an experimental performance art piece whose structure he then borrows as a paradigm for his own storytelling (seemingly random, yet actually, perfectly organized.) Also particularly moving are his descriptions of the creations of two early experimental literary works (the 1000+ page Voyage, Orestes! and a full-length opera on which he collaborated with Lorenzo Fuller) that were both lost in the flotsam and jetsam of an ever-changing NYC (the novel was buried under rubble of a torn-down building in whose basement the manuscript had rested while he was out of town.) Though his father once strangled his childhood imaginary friend Octopus hoping to facilitate a more rapid maturation, Delany's artistic impulses could not be stifled.

The last 200 pages of the novel focuses mainly on Delany and Marilyn Hacker's long-lasting triad-relationship with Bob, a sexy homeless wanderer Delany invited to their East Village walk-up for dinner one night. The pleasurable and relatively emotionally-fulfilling domestic interlude comes to an end when Bob's wife from Florida moves to New York and into their building. Delany subsequently agrees to accompany Bob on a hitchhiking trip to Texas (they end up traveling separately to expedite rides), where the two aspire to work on fishing boats on the Gulf Coast. These passages of the memoir are reminiscent of both Jack Kerouac's novel On the Road and Truman Capote's In Cold Blood, as they feature many descriptions of the late night racist underbelly of the mid-century rural U.S., knee-high wading through muddy rainstorms, episodes of roadside exhausted collapse, and exhilarating blow-by-blow accounts of midnight conversations with strangers both benevolently Good Samaritanish and menacingly seedy.

The memoir chronicles not only the writer's personal development, but also, the growing political queer/black/feminist consciousness(es) that blossomed in the late 1960s/early 1970s in a way that brilliantly and generously avoids the alienation and isolationism that can result from strict adherence to dogmatic identity politics. (Much of this is accomplished through the inclusion of subtle details about the shifting power dynamics and various modes of nurturing that occurred within the loving and intimate relationship between Delany and Hacker, as well as numerous wisely-chosen passages of Hacker's arresting poetry, some never before published.) Most notably, it also usefully and candidly investigates both bisexuality and "interracial" relationships in a way that refreshingly shatters stereotypical binary conceptions of sexuality, race, and gender identities.

Not that it matters, but I do highly recommend this book!

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My first weekend living in WeHo & "The Color Purple" at The Pantages.

Originally posted February 28, 2010. Full blog post: https://darrenblaney.blogspot.com/2010/02/my-first-weekend-living-in-weho-color.html

Those of you who know me might be surprised to hear that I now have a West Hollywood address, as this part of the world is a bit more chic than the kinds of neighborhoods in which I've lived previously, Bernal Heights in SF and Park Slope in Brooklyn aside. At any rate, Larry and I have been working our fingers to the nubbins all weekend trying to organize, unpack, and merge homes. Does one home really *need* two hammers, three toilet brushes, and 6 separate Trader Joe's packages of low-sodium roasted almonds, I ask you? The answer is "HELL NO!" but these are the kinds of questions one must face when one has limited space, is over 40, and is trying to merge homes with another man who is 46!

Well, the highlight of our weekend was definitely yesterday afternoon. Larry read a review in the L.A. Times last week and got it in his head to get us tickets to see the musical version of "The Color Purple" at the Pantages Theater in Hollywood. Needless to say, it was an amazing experience... as much for the fantastic crowd as for the skillful singing and dancing and strong dramatic performances of all the actors on stage. Not to mention the comedic timing of Felicia P. Fields, the actress who played the Sophia character (the one Oprah played in the film). Her delivery alone made the cost of the tickets worthwhile. The entire event was fabulous... where else in L.A. would you find a crowd that was probably 70% gorgeous dark-skinned beauties of both genders, dressed to the nines, and 15% queer women and men of every race, all laughing, applauding, and crying together under one roof??? It was an event that might have made an academic like Jill Dolan blush with glee. The play provided an opportunity for a very interesting cross section of Los Angeles to come together that you probably wouldn't find interacting with each other in many other places... Larry and I found the performance to be extremely emotionally uplifting. Fantasia was unquestionably brilliant: she channeled Whoopie Goldberg and Patti Labelle simultaneously, all the while finding her authentic voice, discovering "the beauty in myself" as the lyrics to one of the songs went. It was, in a word, awesome!!

Seeing the play made me think about what "the classics" in literature might mean to this next generation. Certainly, having a film and now this musical theater piece based off of her work must make Alice Walker take pause. Time has passed. The novel version of "The Color Purple", a phenomenal work written by a black queer feminist in the early 1980s and now read by high school and college students, will be to the next generations what "Huckleberry Finn" and "Tom Sawyer" were to our parents and grandparents. That's my hopeful prediction. Seeing this Broadway production in L.A. made me grateful to Oprah Winfrey, Quincey Jones, and all the other producers who are making sure that the talents of the younger generation - like Fantasia - have quality material with which to work.

In defense of Tony Kushner.

My letter to the editor was published in the Sunday San Francisco Chronicle, January 25, 2004, in response to Paul Heller's letter, published January 4, 2004.

Bay Area playwright comes to defense of TONY Kushner's epic 'Angels in America'

Editor -- As bizarre as it may feel being an unknown playwright jumping to the defense of a literary titan like Tony Kushner, I can't help but respond to Paul Heller's letter of Jan. 4. First praising "Angels in America'' for its "theatricality," he elaborates his feelings by criticizing its spare writing style and complaining that some of the lines in the play "do not mean much of anything." I would like to remind Heller that even classic American writers like Tennessee Williams, or the more lyrical Eugene O'Neill, composed minimalist lines that, taken out of context, might seem trite at first glance. Perhaps I am missing Heller's point, but I can't help but wonder if he would prefer that Kushner had composed his powerful, image-laden play in Shakespearean iambic pentameter?

While Heller may be correct in suggesting that it's too early to know whether Kushner's body of work will stand the test of time, his critique ignores the overarching theme and scope of the play. Heller's accusation that the text of "Angels in America" "lack(s) substance" is ludicrous at best. From my perspective, with "Angels," Kushner conjured a startling world-view that transcended any of its poetic and theatrically charged two-person scenes. By juxtaposing and intertwining the lives of victims of the AIDS crisis with those of a dysfunctional Mormon family and a corrupt politician, Kushner offered a foreboding political vision of America whose message reverberated clearly through the chaotic din of the latter 20th century. "Angels" is a celebration of the human capacity for compassion, a slap in the face of barbarous American capitalism, and an admonishing plea for the spiritually vigilant.

In our current era, in which continuous destabilization brought on by shameless avarice seems to be norm thanks to our misguided leaders, this message rings truer than ever. In my opinion, the suggestion that Kushner should abase his work in light of "industry needs" (such as the promotion of Hollywood stars or the solicitation of new HBO subscribers) should be offensive to anyone possessing the remotest artistic sensibility.

Heller is asking too much from the dramatic genre. Stating that some lines of the play sound "portentous but lacking," it's almost as if he's looking for a prediction of the future. Maybe he'd be happier searching the texts of Nostradamus than those of our beloved literary shaman, Tony Kushner.

Darren P. Blaney, Aptos

Read more: http://www.sfgate.com/cgi-bin/article.cgi?f=/c/a/2004/01/25/PKGD546DED1.DTL#ixzz0c2geQWFQ