Undoubtedly one of the most prominent and most important Russian directors of the past two decades, Yury Butusov here refers to several landmarks of his artistic trajectory, gradually revealing a sense of oeuvre, of a body of work connected by a distinctive worldview. Not all of his productions of exceptional significance are cited here, and Flight (2015), at the Vakhtangov Theatre in Moscow, not having found its rightful place here, appears separately at the end. This Conversation, while intentionally taking a wide perspective, nevertheless focuses on production details so as to foreground various artistic qualities that distinguish his approach. Butusov discusses at some length what constitutes his directorial method and methodology, stressing, above all, the primacy of creative freedom for his actors and himself from which emerge complex and highly charged theatre constructions. Butusov, who is against war as such, speaks of his position on the Russian-Ukrainian war, which led to his resignation in 2018 from the artistic directorship of the Lensoviet Theatre in St Petersburg. He became Principal Director of the Vakhtangov, alongside the acclaimed Rimas Tuminas, Artistic Director of this theatre. Tuminas resigned from his post in spring 2022. Butusov and his family left Russia for Paris, and Butusov resigned from the Vakhtangov in November 2022. His production of Tom Stoppard’s Rosencrantz and Guildenstern are Dead is to be premiered at the Russian- and Lithuanian-speaking Vilnius Old Theatre in September 2023. This conversation took place on 23 March and 27 April 2023 on Zoom, and was translated from the Russian and edited by Maria Shevtsova.

On 22 May 1938, Stanislavsky gathered his group of eleven assistant-pedagogues at the Opera-Dramatic Studio for a last collective class. The Studio was already free for the summer vacation after the tumultuous first show of Chekhov’s Three Sisters, opened only to a small number of guests a week before. Mikhail Kedrov had rehearsed the performance with the students for the preceding three years, and it was doomed to become the first public presentation of the so-called ‘method of physical actions’. Nevertheless, the presentation brought nothing more than doubts about the work done, and Stanislavsky felt compelled to call upon the pedagogues to understand what had happened. After briefly presenting his opinion of the work that had been shown, he started to elaborate on the technical and artistic achievements of the Studio. Stanislavsky began his talk in its stenographic transcript (File No. 21179 in the Stanislavsky Fund of the Moscow Art Theatre Museum Archives) with: ‘Everything now is lost. The technique and all the rest. I don’t see any foundation … any more. You should now start by the critique of the method I have been experimenting on.’ This article analyzes Stanislavsky’s documented talk, showing that he was not convinced that he had a new methodology, let alone one that synthesized his life-long theatre experiments. It seeks to present evidence that both the Physical Action and Active Analysis methodologies derived from Stanislavsky’s thought post mortem were developed only as two possible paths from his experiments, but were not the telos of his thought.

Separated by almost three hundred years and by significant developments in the construction of childhood as an identity distinct from adulthood, the early seventeenth and late nineteenth centuries stand out as periods of intense and popular activity by child actors, and specifically by companies of child actors who played adult roles and deliberately juxtaposed the age categories of performer and character. While much excellent period-specific work has been accomplished during the last twenty years on early modern boy actors and on the ‘infant phenomena’ of the Victorian stage, there has as yet been no attempt to compare children’s professional performance during these two periods. This article contrasts the repertoire of the boy companies of Jacobean London with that of the children’s opera companies who toured the UK and Ireland throughout the 1880s performing comic operas such as H.M.S. Pinafore and Les Cloches de Corneville. It also explores what it meant for children to perform as adults during these two periods, and what the latter reveals about the historical construction and policing of age categories.

On 9 August 2020, Belarus erupted in protest over the falsified election results promoted and endorsed by existing president Aliaksandar Lukashenka. Playwright, director, and member of the Coordination Council for the peaceful transfer of power in Belarus, Andrei Kureichyk was one of the thousands on the streets that month. In early September he finished a new play depicting the events leading up to and surrounding the largest anti-government demonstrations in Belarus’s history. Before going into hiding, Kureichyk sent the play, Insulted. Belarus, to former Russian theatre critic John Freedman for translation. Together, the two men hoped to have a few theatres in various European and North American countries give a reading of the play in solidarity with the people of Belarus. Neither of them expected that, within two months, the play would be translated into eighteen languages and receive over seventy-seven readings on digital platforms. While many companies were eager to add their name to the global ledger of solidarity, the rise of authoritarianism, as well as the renewed reckoning with systemic racism and sexism in many cultures and countries around the world, additionally meant that many theatres found in the play a vehicle to reflect and comment on their own situations. This article, written by one of the initial participants of the project, attempts to chart how the Worldwide Readings of Insulted. Belarus navigated the translation of protest from Belarus to the world. Bryan Brown is Senior Lecturer at the University of Exeter and co-director of visual theatre company ARTEL (American Russian Theatre Ensemble Laboratory) and author of A History of the Theatre Laboratory (Routledge, 2019). He is a member of the editorial board of Theatre Dance and Performance Training, co-editing the special issue ‘Training Places: Dartington College of Arts’ (2018).

In the 1830s and 1840s, the female management of London theatres, conducted singly or in partnership, was surprisingly common. Charismatic actress-managers such as Madame Vestris and Mrs Keeley have long been familiar to students of British theatre, as too the establishments they managed. Much less well known is the City of London Theatre in Norton Folgate, one of several minor playhouses then active in the East End. Opened in the year that Victoria came to the throne (1837), during its first decade the City was unrivalled as a home for the so-called ‘wo-manager’. Although largely forgotten today, Lucy Honey, Eliza Vincent, Harriett Lacy, and Maria Honner added much to the cultural vibrancy of an important theatre district at a moment of significant social change. Stephen Ridgwell here explores an under-researched world of theatre enterprise, and argues that the marginality subsequently conferred upon these women in no way reflects their contemporary visibility and standing. The article also highlights the importance of Eliza Vincent’s collaborations with George Dibdin Pitt, a dramatist of growing interest to scholars across a range of fields, and proposes that further consideration of this partnership might usefully be undertaken.

This article attempts to outline the most important assumptions of the work of Kokyu Studio led by Przemysław Błaszczak and Joanna Kurzyńska and based at the Grotowski Institute in Wrocław in Poland. The Studio’s educational and artistic programme is founded on the idea of a ‘place of practice’, which captures the philosophical, practical, aesthetic, and ethical horizon of the activities common to all members of the Studio. The regularity of practice, exposure to long working processes, and the improvement of the quality of movement, which are rooted in several traditions and methods of work, allow practitioners to study their own development and integrate various sources of knowledge. Reflections here also ask questions about the place and application of such a model of work in the context of contemporary challenges for actor-performer training.

If all national identity is performative, the Northern Irish national identity offers a particularly pronounced model of this performative instability. Such precarity was emphasized when the 2016 UK EU ‘Brexit’ referendum raised contentious questions over Northern Irish citizenship. This article explores how two recent Northern Irish performance pieces, David Ireland’s Cyprus Avenue (2016) and Clare Dwyer Hogg’s Hard Border (2018), probe the unsettled plurality of Northern Irish national identity through the casting of actor Stephen Rea in their respective central roles. Rea’s own personal and professional history, as a figure inflected in the public mind with an extreme range of potential ‘Northern Irish identities’, encapsulates the shifting boundaries of an unstable, performative spectrum of ethno-national selfhood. This article explores how the lingering memories of Rea’s on- and offstage past offer a fittingly multilayered, even contradictory, representation of contemporary Northern Irish identity.

In 2012, London staged the Olympic Games and the associated Cultural Olympiad, which produced the ‘London 2012’ Festival, funding a wide series of events including many productions by the London International Festival of Theatre (LIFT). A decade on, this article considers the impact of these overlapping events during a period of unprecedented austerity in the United Kingdom, and how arts events might be considered as having colluded with the government’s own agenda. The connection between neoliberal governance, with its programme of increased privatization, rapid gentrification, and the opportunistic marketing of diversity is examined with reference to increasing nationalism through Olympiad displays, together with the increasing influence of the ‘experience economy’ as defined by Joseph Pine and James Gilmore. Phoebe Patey-Ferguson is a Lecturer in Theatre and Social Change at Rose Bruford College. This article, derived from their PhD on LIFT in its social, cultural, and political context, follows ‘LIFT and the GLC versus Thatcher: London’s Cultural Battleground in 1981’ (NTQ 141) and, in the same issue, Patey-Ferguson’s interview with LIFT’s founding Artistic Directors, Rose Fenton and Lucy Neal.

Disabled for the last nine years of his life, Konstantin Stanislavsky struggled to verbalize his artistic experience and record it in writing. This experience mostly concerned acting, itself extremely hard to conceptualize and explain, and, to his mind, the core of human existence. Stanislavsky looked for the proper literary vehicle to contain this abundance. Initially, he hoped he had found adequate means in the form of the educational novel – the Bildungsroman. However, in the course of his writing, he gradually abandoned this form, as well as any literary aspirations he may have had. What we can find in An Actor’s Work are only remnants of the original concept. Nevertheless, they are still present. Looking closer at these ruins can bring interesting insights into the aura and mood of Stanislavsky’s theorizing about art.

Pier Paolo Pasolini (1923–1975) fashioned poetry, prose, cinema, and theatrical works, and how he conceived of the sacred is more thoroughly understood in relation to his working biography. Two films, The Gospel According to St Matthew and La Ricotta, together with his tragedies, overwritten on the Greek plays The Eumenides and Medea are here in focus, indicating why Pasolini drew on Mircea Eliade’s method of integrating historical, phenomenological, and hermeneutical approaches. Declaring himself a Marxist, Pasolini did not accept Eliade’s theory in full, while the two concepts that most link him to Eliade are the latter’s ‘eternal return’ and ‘hierophanies’. Pasolini had grown up immersed in the natural world of Friuli, Northern Italy, and he considered hierophanies as an immanent manifestation of the sacred in nature. In doing this, he discovered both the immensity of the archaic peasant world and the cosmogonic matrix of his religion. Pasolini’s ontological vision of being led him to define the eternal return as the cyclical time of nature, the movement of life in respect of the inscrutable laws of the cosmos and the transcendent supernatural. Cyclical time meant death and resurrection and thus the possibility of regeneration, like a seed that dies to become a plant.

This article examines the solo work Lovers (1994) by Teiji Furuhashi, a prominent member of the influential Dumb Type group in Japan’s theatre and dance scene from the 1980s onwards. Lovers was Furuhashi’s only solo work; he died shortly after its installation at a Tokyo art centre in 1994. The essay examines the work in the context of themes of mobility, migration, and shifting corporealities in Japan across the post-war decades, especially through the key event for art and technology of those decades, which was the Osaka World Exposition of 1970. Lovers was commissioned by the arts laboratory of a Japanese technology corporation, Canon Inc., and incorporated what at the time were innovations in moving-image elements within theatre and dance. But those technologies rapidly became obsolete, and the essay explores the dilemmas about the digital experienced by the curators of the New York Museum of Modern Art in ‘upgrading’ Lovers to show it in their galleries in 2016–17.

This article examines recent controversies sparked by the critical reception of work by Global Majority theatre artists in Canada and the USA, including Yolanda Bonnell, Yvette Nolan, and Antoinette Nwandu. It argues that, when faced with works that fall outside of their presumed expertise and experience, critics commonly resort to a strategy of critical disengagement, which displaces the focus from the work and refuses to evaluate it on its own terms. Through an analysis of case studies, we elucidate the concept of critical disengagement and its three distinct categories, ‘othering,’ ‘imposing’, and ‘self-staging’. These acts are representative of larger patterns in dominant theatre criticism practices, which are descended from neoclassical and Enlightenment formulations of criticism, and centre around the ideals of fair judgement and critical objectivity. When applied to the work of Global Majority theatre artists by a largely white critical establishment, they enact, consolidate, and reproduce what Gayatri Spivak calls epistemic violence. During this pivotal moment, as theatre communities in the Global North respond to calls for racial justice and decolonization, this article sheds light on the often overlooked role of criticism in sustaining white supremacy within theatre production and reception, and stresses the urgent need to re-imagine critical practices. Signy Lynch is a postdoctoral research fellow at the University of Toronto Mississauga and recipient of the Governor General’s Gold Medal (York University, 2022). She has published articles on theatre criticism and intercultural theatre in Contemporary Theatre Review, Canadian Theatre Review, and Theatre Research in Canada. Michelle MacArthur is associate professor at the University of Windsor’s School of Dramatic Art. She has published articles in Contemporary Theatre Review, Journal of Dramatic Theory and Criticism, Theatre Research in Canada, Canadian Theatre Review, and several edited volumes. She is the editor of Voices of a Generation: Three Millennial Plays (Playwrights Canada Press, 2022).

This article focuses on the last moments of Le Sacre du printemps, which opened in Paris on 29 May 1913 at the Théâtre des Champs-Élysées. Concentrating on the discourse of the creative practice that brought these moments into being, it seeks to add to our understanding of Le Sacre from the evidence of those most intimately involved with this first production. Analysis of Le Sacre demonstrates the equal viability of a great variety of readings of the work. Such readings are enabled by analysis, which regards any aspect of a creative work and its best interpretation as happily unfixed and unstable. It has sometimes been accepted that the job of critics and theorists is to fix interpretations of creative works and to demonstrate conveniently closed theses about them. Creative artists are not always willing to join their critical colleagues. This was certainly the case with Le Sacre. By reading the final seven seconds of its Danse sacrale through the accounts of the work’s primary creators – composer Igor Stravinsky, designer Nicholas Roerich, and their creative intimates – this article highlights an engrossing instability of intention and interpretation. It questions the idea that Le Sacre is a sacrificial ritual in the light of how Stravinsky himself considered his work in terms of coronation and consecration.

The quarterly journal Faslnameh Teatr has been published in the Iranian capital of Tehran since 1977, although with some interruptions. In a country where, since the Islamic Revolution, systematic efforts have been made to erase any trace of past monarchies, the continued publication of this journal proves to be an extremely rare, if not unique, occurrence. Of course, the prominence of the Ta’zieh ritual gives imposing visibility to the current dominant ideology within Iranian society, and the journal is effective in propagating the desired vision of the ruling Shi’ite power. The journal, then, since its very inception, has been intertwined with the affairs of power and has been consistently used as a tool in the hands of the agents of cultural politics in Iran. It has become the mirror of the country’s highly ideological cultural policy and, as a result, studying it provides knowledge of the fluctuations of culture in general, and of the theatre in particular, in Iran. Fahimeh Najmi is the author of Le Théâtre, l’Iran, et l’Occident (L’Harmattan, 2018) and of articles in Alternatives théâtrales and Registres. Deprived of work in Iran after five years of teaching, including in the Faculty of Art and Architecture of Tarbiat Modares University (TMU) in Tehran, she now lectures and researches in France. She holds a doctorate in Theatre Studies from the Université Sorbonne Nouvelle in Paris.

The unprecedented suspension of cultural events across Europe in March 2020 had a profound impact on the performing arts. Alongside the proliferation of digital and hybrid modes of theatre-making, the Covid-19 pandemic has also precipitated a substantive shift in how theatres operate at both institutional and organizational levels in an attempt to respond to the volatile economic impact of the pandemic on the culture sector. This has provided a decisive moment for the reinterpretation of the theatre landscape, raising fundamental questions relating to institutional transformation that challenge precarious working models and entrenched hierarchical divides. Drawing on wider transnational research as part of the ‘Theatre after Covid’ project, this article examines the institutional effects of the pandemic on theatre and performance in the United Kingdom and the German-speaking countries. It details the findings of a wide-ranging survey conducted in 2022 with theatre workers and organizations that address how the industry is adapting and transforming in response to the crisis. Using this new data as a starting point, it analyzes how new forms of artistic innovation have emerged during Covid-19. By focusing on these institutional and aesthetic developments, the article argues that the pandemic has produced a paradigm shift that has crucially reinscribed how theatre is created, programmed, and understood.

Shimella (‘stork’ in Amharic) is an Israeli community theatre of Ethiopian Jews residing in Netanya and directed by Chen Elia. Shimella was founded in 2010, and has produced four different performances focusing on the Ethiopian Jewish community in Israel. Ethiopian Jews suffer from racism and discrimination in all areas of life, including housing, employment, education, and healthcare. These issues surfaced in Shimella’s performances, and the political aspect of Shimella’s performances therefore ranges from performing critical protest against the attitudes of the Israeli state and society toward Ethiopians, to a utopian performative moment, which emotionally and physically dramatizes the community’s desired future.

In the winter of 2020, the Jana Natya Manch (People’s Theatre Front), a political performance group and street-theatre pioneer in India, created a new kind of performance in response to current events. The Hindu-nationalist government was then implementing discriminatory laws targeting Muslims. The very constitution of India, a ‘sovereign, socialist, secular, democratic republic’ (Constitution Preamble) was under threat. Instead of a conventional street play, the Jana Natya Manch set up a participatory ‘game’ or ‘interactive presentation’ that brought together random and diverse audiences to act, or play, as a united people. The group put into place an inclusive experiment, rather than a didactic one, to counter exclusionary rules and address democratic deficits. Thus this Indian ‘people’s theatre’ produced ‘democratic performances’ that questioned both artistic and political representations. This article, based on fieldwork with the Jana Natya Manch, offers a script translation and an analysis of a new kind of performance developed in active circumstances.

‘Decolonization’ has superseded ‘postcolonial’ as the most compelling catchword of the present moment. Broadly speaking, the term possesses two parallel genealogies: African decolonization and Latin American decoloniality. But where are Asian territories such as India and Hong Kong, and, more specifically, fields such as theatre history, located in the debate? This article analyzes the stakes and struggles, inner contradictions and blind spots, involved in decolonizing or decentring the curriculum. It asks whether the decolonial temporalities of our time constitute an adequate lens to theorize theatre history by firstly examining the term’s misuse by popular historians, media, and government; and, second, by interrogating a spectrum of positions on ‘Indian Theatre’ from the nineteenth century onwards. Through this double focus, the article probes the scholarly possibilities for undoing the dominant mode when the ‘decolonization trope itself becomes a tool for colonization’.

Teatr Ósmego Dnia (the Theatre of the Eighth Day), established in Poznań in 1964, was a part of Polish student theatre. Between 1976 and 1981, it became one of the most important companies in the history of the Polish theatre, producing several masterpieces. It also became a legendary grouping of democratic, anti-communist opposition. The persecution it was subjected to was caused by censorship, the secret police, and the administration at all levels. However, the members of the group managed to overcome everyday fear, face the totalitarian authorities openly, and create unforgettable artistic works. Four of them, who belonged to the group from the early 1970s, still maintain the ethical principles and artistic strategies adopted at that time, and thus now clash with the ideology of the current ruling administration, which is the right-wing Law and Justice Party.

In this interview on 22 March 2022 in London, Mesut Gunenc talks to theatre critic and historian Aleks Sierz about how his work has influenced contemporary British drama, why he chose the name ‘in-yer-face theatre’ for 1990s avant-garde plays, and why some writers have rejected the label. They also discuss the differences between experiential and experimental theatre, especially focusing on the work of Anthony Neilson, and finish by considering the key themes that characterize 1990s new writing in Britain.

Aleks Sierz is author of the seminal In-Yer-Face Theatre: British Drama Today (Faber, 2001), as well as of other work about new writing and post-war British theatre history. His more recent books include Rewriting the Nation: British Theatre Today (Methuen Drama, 2011), Modern British Playwriting: The 1990s (Methuen Drama, 2012), and Good Nights Out: A History of Popular British Theatre Since the Second World War (Methuen Drama, 2021). He has co-authored, with Lia Ghilardi, The Time Traveller’s Guide to British Theatre: The First Four Hundred Years (Oberon, 2015). Mesut Gunenc is Assistant Professor in the Department of English Language and Literature at Adnan Menderes University in Turkey. He is the author of Postdramatic Theatrical Signs in Contemporary British Playwrights (Lambert, 2017) and co-editor, with Enes Kavak, of New Readings in British Drama: From the Post-War Period to the Contemporary Era (Peter Lang, 2021). He is currently a visiting postdoctoral scholar at Loughborough University in the UK.