The SoloSIRENs Collective’s production Cessair, staged in South Dublin in the summer of 2021, represents the second production of this burgeoning company. The Collective is a community-based theatre group comprised of an all-female ensemble that has been creating together since 2019. For this production, it used the Irish myth of Cessair as a starting point to consider the female experience, and invited women from across the world to share their stories and lived experiences. Drawing on close observation of the devising process, analysis of the final production, and conversations with members of the Collective, this article argues that the production should be considered as an example of feminist performed ethnography.

This article examines Antonin Artaud’s ‘Theatre and the Plague’ in the light of the Covid-19 pandemic and through the Ancient Greek term stasis, which describes a civil war between domestic and public spaces. Once initiated, it was believed that this conflict would spread from household to household like a contagion; city states thus implemented draconian measures in the name of preventing stasis. Giorgio Agamben argues that such measures were embedded in subsequent theories of the state, fuelling ever more oppressive policies throughout history. Artaud’s ‘Theatre of Cruelty’ energizes a force comparable to this stasis, both in terms of its latency and its contagiousness, activating dormant conflicts in the individual that are expressed through networks of infection and create frontiers of shared resistance to institutional authority. ‘Theatre and the Plague’, read through the lens of stasis, can thus offer valuable contributions to current debates around biopolitics, particularly those seeking collective forms of agency during and beyond the current pandemic.

In this article, the performing body is considered via a three-pronged approach involving affect theory and affective science, a scene from King Lear, and long-distance running. Inspired by the chiaroscuro of painting, this variety and mix of sources act as a methodological device to shed unfamiliar light (and shade) on the elusive topic of affect. While ‘body’ is viewed from the perspective of ‘bodyworld’ to denote constitutive and reciprocally shaping human–nonhuman relationalities, the ‘performance’ that occurs in bodies is analyzed in terms of a ‘drama of affect’ to signal the activity that germinates and circulates at various levels of consciousness in human behaviour, whether aesthetic, athletic, or daily. Frank Camilleri is Professor of Theatre Studies at the University of Malta and Artistic Director of Icarus Performance Project. He has performed, given workshops, and published various texts on performer training, theatre as a laboratory, and practice as research. He is the author of Performer Training Reconfigured: Post-Psychophysical Perspectives for the Twenty-first Century (Bloomsbury, 2019) and Performer Training for Actors and Athletes (Bloomsbury, forthcoming).

The account here is in the spirit of the short pieces that periodically used to appear under the rubric ‘Reports and Announcements’ at the back of New Theatre Quarterly. Its purpose is to invite the journal’s readers from all over the world – and they are truly from across our whole planet – to be aware of the very existence of a major theatre event of socio-historical and artistic significance to our shared field of interest; and to give them some insight into the evolution of this event in its interface with political and social change, which, in the current times, have become increasingly brutal. The theatre field is vast, as vast and varied as the approaches and perspectives within it, the positions long held, shifting, or newly taken, and the stakes at play, differently for different people in different political, social, and cultural contexts. The Theatre Olympics, established in 1995, seek to pay tribute to, and activate interaction between, the multifarious humanity that makes theatre and is embodied in it.

The academic interest in popular entertainment was long retarded by a class attitude that regarded it as a cultural phenomenon of inferior quality. Those who researched it were collectors and enthusiasts rather than professional scholars. The disdain of the Frankfurt School was also a factor. In the 1960s, with the rise of leisure studies and a Marxist-inflected interest in working-class culture, this began to change. The study of popular forms is now an accepted, even dominant part of the humanities curriculum, though still occasionally tinged with apology.

In a post-#Me-Too/Black Lives Matter landscape, the gender- and race-politics of the Golden Age of rock have increasingly come under interrogation. Hip-hop challenging rock’s long-standing hegemony constitutes a sociological as well as a musical shift, with a production such as Andrew Lloyd Webber’s School of Rock (2015) perhaps seeming hopelessly old-fashioned in comparison with Lin-Manuel Miranda’s Hamilton from the same year. This article’s close and contextualized readings of four post-Hamilton jukebox rock musicals debate two principal issues. First, the extent to which the jukebox musical is fit for purpose: creative enough to repurpose rock’s cultural patrimony for an enriching night in the theatre. Second, how and why the curation practices of the rock musical reproduce or challenge the intersectional vectors of gendered and racial oppression, which render the genre problematic.