The first issue of the journal in 2004, and the first under my editorship, is devoted to a special focus on ‘Postdramatic Theatre’. While this term may not be familiar to many readers, the phenomenon it embraces most certainly is. Coined by the German theatre studies scholar, Hans-Thies Lehmann in his book Postdramatisches Theater,1 the concept refers to tendencies and experiments defining theatre outside the paradigm of the dramatic text. Also known, somewhat imprecisely, as postmodern theatre, it questions fundamentally the very tenets of the dramatic theatre. Postdramatic performances usually eschew clear coordinates of narrative and character and require therefore considerable effort on the part of the spectator. For this reason, it has been termed, in the words of New York theatre critic Elinor Fuchs, ‘spectator's response theatre: we write our own script out of the “pieces of culture” offered’.2 Like Lehmann, Fuchs tries to find an over-arching frame within which to make sense of the manifold experiments in theatre and performance that were taking place in the 1980s. Whereas Lehmann sees postdramatic theatre primarily as a question of form and history which affect the configuration of time, space and mediality of theatre, Fuchs regards the same developments as a response to the massive critique of Western models of subjectivity that we associate with terms such as poststructuralism and deconstruction.

This article examines the representation of Aboriginality in Charles Reade's It is Never Too Late to Mend (1865). It does so by imagining the character of Jacky-Kalingaloonga in performance, specifically in performance by Stanislaus Calhaem – by a white actor in black-face – on the opening night of the melodrama's first London production. Bringing Calhaem back on stage in the mind's eye turns on recovering historic modes of reception, on reconstructing how audience members participated in bringing Jacky-Kalingaloonga ‘to life’. This problematizes readings of the mid-Victorian construction of Aboriginality which presume ‘fact’ claims such as Reade made for Jacky-Kalingaloonga were straightforwardly accepted by Victorian audiences as grounds on which to interpret the character as an authentic ‘anthropological’ specimen. Any promotion of this outcome instead became part of a play between the anthropological and the theatrical which Victorian audiences were expected to negotiate, incorporating that negotiation into an imperialist gesture effected in the process of performance on stage and in the auditorium.

In the Shakespearean theatre, the removal of dead bodies from the stage was a theatrical necessity, owing to the absence of a curtain between the stage and the auditorium. Despite the many non-realistic conventions accepted in the theatre, the disposal of corpses had to be carried out in such a way as not to disrupt the reality of the fictional world. An analysis of certain kinds of intriguing situations, such as suicide scenes, reveals how efficiently Shakespeare and his contemporaries utilized the stage hangings, the upper gallery, and the stage trap so as to avoid the necessity of bringing on bearers for the corpses at the ends of the scenes. Only at the end of the play, when the logic of the fictional world stops functioning, could the spectacle of a corpse getting up and leaving the stage have been accepted by the audience.

This essay offers a comparative critique of all major Indian theatre histories written during the modern era. It reveals three distinct representations of Indian theatre and argues that each was a manifestation of a discrete historiographic approach, shaped by its particular historical and cultural moment. Theatre histories of the Orientalist period offer a narrow and elitist construction of Indian theatre as synonymous with a single defunct genre, the ancient Sanskrit theatre. Histories of the high nationalist phase make a token acknowledgement of the Sanskrit and traditional genres but define Indian theatre as comprising primarily of the modern genre. Postcolonial histories construct a democratic and comprehensive Indian theatre – embracing the Sanskrit, traditional, and modern genre – but with an unpersuasively high significance assigned to the modern genre's post-Independence phase. Such different representations of Indian theatre show how theatre historiography in the modern period, like theatre historiography in any era, regularly refashioned itself under the pressure of changing historical, political, and cultural conditions.

This article examines the work of the Situationists and their leading member, Guy Debord, as it relates to theatre history and the history of the manifesto. The Situationists privileged the writing of manifestos over the production of art works in order to avoid the fate of the historical avant-garde, whose provocative art had been co-opted by the cultural establishment. Despite this pro-manifesto and anti-art stance, the Situationists drew on the theatre, envisioning the construction of theatrical ‘situations’ influenced by the emerging New York happening as well as modern theatre artists such as Brecht and Artaud. This theatrical inheritance prompted a recent theatrical representation of their activities based on Greil Marcus's Lipstick Traces. What this theatrical rendering demonstrated, however, is that the theatricality of the ‘situation’ is different from that produced on a stage, reminding us that the strategies of the neo-avant-garde cannot be easily transferred to a traditional theatrical form.

This article explores images of the Jewish actor in modernist German theatre. It deals with the question of theatrical identities on the stages of the Weimar period and discusses the complexities of cultural stereotyping applied to actors of Jewish origin. Special attention will be devoted to the perspectives of the avant-garde used here in the historical sense of the term. In the second part of the article, individual actors such as Max Pallenberg, Alexander Granach and Fritz Kortner will be analysed with respect to certain physical or vocal characteristics deemed to be typically ‘Jewish’. In the final section Kafka's reactions to visiting Yiddish performers will be examined as an example of aesthetic (self)reflection on the question of Jewish identity and modernism.

In 1939 the Chicago and New York City dance units of the Works Progress Administration's Federal Theatre Project premiered two works inspired by the events of the Spanish Civil War. This paper offers an examination of the conflicts that arose in presenting dances about a war in which the US government adopted a position of neutrality, but about which many artists took a profoundly partisan stance. Further, this research unveils how internal censorship at the Federal Theatre Project affected the creation and presentation of these dances as well as ways in which the choreographers (Ruth Page/Bentley Stone and Helen Tamiris) subverted requests for alterations to their scenarios and choreography.

In Germany in the 1920s, Oskar Schlemmer engaged in three years of practical research at the Dessau Bauhaus School of Art, on the nature of ‘non-naturalisitic’ or ‘abstract’ stage space, that is, space exploited theatrically for its dynamism, scale, texture and sonic properties. It is argued here that Schlemmer attempts to recreate on stage the metaphysically resonant spaces which he depicts in his paintings. By engaging with an embodied art form, performance, Schlemmer defies the commonly held assumption that the Bauhaus Stage is locked into the ‘machine age’ mentality and rigid Modernist essentialism. On the contrary Schlemmer's work is revelatory of stage space in direct, simple and phenomenologically intense ways and has much to teach us about the nature of theatrical power in postmodern visual and object theatre, and is better interpreted in the light of postmodern, rather than Modernist, sensibilities.

The article begins with a short description of the current situation in Polish theatre where the traditional understanding of a dramatic text has made the reception of formally innovative European playwriting difficult. On the basis of recent German plays by Rainald Goetz, Dea Loher and Roland Schimmelpfennig, which have been translated into Polish and published but have not yet received significant productions, the article tries to answer two important questions. Firstly, how the postdramatic texts written for avant-garde, feminist and postcolonial theatre during last three decades have influenced plays written for and put on the mainstream stages in the 1990s. Secondly, in what ways the new texts, which in many respects go far beyond the borders of traditional drama, have changed the existing definitions of theatrical mimesis and theories of drama

This re-examination of the plays of 1960s farceur Joe Orton reveals that his plays can survive the passage of time as well as cultural displacement. Orton's skill lies in using the medium of the theatre to create a liminal situation, whereby all the signs and subtexts can crystallize into accessible images, which are explored here from a semiotic perspective. Orton's scrupulous understanding of genre and plot construction enables him to pay lip-service to a specific genre, as he simultaneously mocks modern realistic theatre conventions; the one-room settings are examined for their metonymic function, and the props and costume are considered from the semiotic perspective of vectorization. This fresh approach to Joe Orton elucidates how the plays have their own intrinsic dramatic merit, independent of their original 1960s context: Orton plays games with his audiences, and game-playing is a universal pastime.

The image of the National Motherhood is the potent cultural code for Koreans. The word ‘Feminism’ in the Korean context is identified as a system of ideas originating from the West. What happens when these two disparate cultural/historical impulses meet at the intersection of modern Korean theatre? This study examines the cultural transfer of Western feminisms and feminist plays in the Korean theatre from the 1920s, when Ibsen's play A Doll's House was first introduced to Korea, to the present. More specifically, it analyses six Western feminist plays such as Nell Dunn's Steaming and Marsha Norman's 'Night, Mother, by focusing on how the Korean women's movement and modern Korean drama movement intersect with each other in terms of historical and cultural background; how these two historical impulses interact with Western feminist plays in terms of the intentions and reception of such plays in the Korean theatre arena, and how the image of the National Motherhood, the potent cultural code for Koreans, intervenes in this process.

In his Postdramatisches Theater Lehmann compares the effect of the dramatic theatre to that of perspective in painting. Both are structured according to an aesthetic logic that can be characterized as teleological. On the contemporary post-dramatic stage, this logic is deconstructed or rejected. In my text, I take a closer look at this comparison of drama and perspective in Lehmann's text. I confront Lehmann's account of the postdramatic theatre with the work of Dutch theatre director Gerardjan Rijnders. Rijndesr's work draws attention to the inevitably of the subjectivity involved in every vision of the world, even when this world seems to be shown ‘as it is’ in itself. As I will argue, it is precisely the relationship between what is seen and the subjective point of view from where it is seen that is obscured in Lehmann's account of the similarities between drama and perspective.

Theatresports have been played for several decades now, and the form can claim international acceptance. This success is best viewed against the background of theatre's position in contemporary art and society. This form of theatre markedly takes advantage of the specificity of theatre, of its immediacy, of the fact that it is ‘live’ art. The improvisational matches thereby stress to what extent the ‘live’ aspect of theatrical performance has become distinctive in the domain of art. Moreover, theatresports highlight the social nature of theatre to such an extent that they probe the boundaries between the artistic and the social fields. By privileging the social event theatresports turn to advantage an aspect that allows theatre to buttress its position in competition with screen media.

A shibboleth has grown up around the work of Edward Bond. The tag ‘controversial dramatist’ has continued to dog both the man and his work. This article will hope to explore some of the contradictory, and sometimes frustrating manifestations that such ‘celebrity’ has produced. Since the reception of The War Plays [1985] by the Royal Shakespeare Company at the National Theatre Bond has largely withdrawn his work from mainstream British theatre. Since the late 1990s he has looked to a new home – La Colline Theatre – in France, to premiere new work and run retrospective seasons of older plays. Here, Bond's celebrity is of a different kind, and has allowed him to enhance and develop his work as a playwright, director and writer about theatre. While this article draws on secondary sources it also uses material based on personal correspondence with Edward Bond.

Much contemporary experimental theatre and many performance practitioners in Germany and Austria share an interest in what one might call the material conditions or the medium of their performances. The article discusses different examples where the sharing of space, language and time in performance and thereby the ‘communicability’ (W. Benjamin) of communication is explored. Directors and writers discussed include H.J. Kapp, W. Golonka, L. Chetouane, R. Pollesch, C. Bosse, J. Szeiler. It is argued that in these cases theatre is done in a political way, because it allows the experience of alterity and opens up a space of potentiality.

In this article Nicholas Ridout argues that the work of the animal in theatrical performance generates an affective response which has both cognitive and potential value. Using examples of the appearance of animals on stage in recent work by Socìetas Raffaello Sanzio and Jan Fabre, it suggests that when animals are coerced into the making of meaning in theatre, the unease which their appearance provokes is not so much the result of an encounter with the irreducibly ‘other’ as a recognition of familiarity, proximity and a history of exploitation. That animals can readily be seen to be exploited on stage allows the possibility of the exploitation of humans being seen as part of the same economy and this same history.

John Hoon's play, Kang Tek-koo, tells the story of the unexpected encounter between two half-brothers, one South Korean and the other North Korean, in Russia after the collapse of the Soviet Union. In the play, the conventional tragic scene of the reunion of the family members separated by the Korean War is dealt with in a resilient comic spirit from the perspective of a younger generation of South Koreans. This article examines the production of Kang Tek-koo by the South Korean company Apple Theatre, which took place in 2001 – a time when the fluid dynamics of globalization were encompassing Korea, and the transnational flow of media, people, and ideology opened up the possibility for North and South Koreans to interact and search for a common language, culture, home and nationhood.

The Italian director Giorgio Strehler (1921–97) staged more plays by Shakespeare than by any other playwright, but only a few of his most recent and successful Shakespearean stagings have received international critical attention. By focusing on one of Strehler's early productions, The Tempest of 1948, this article has a double purpose: to examine the cultural context of a production that was quite anomalous for the Piccolo Teatro of Milan, then in its second season, and to underline how, from the beginning of his career, Strehler developed a crucial attention for a mutable theatre space.