This article casts a spotlight on Khashabi Theatre, one of several independent Palestinian venues in Haifa. It explores Khashabi's dramaturgical–performative discourse with ghosts, and thereby examines how it produces a ‘dual presence’ of Palestinian urbanism: the ghostly presence of victims of history who were uprooted from the city, and the presence of the contemporary community that, by converging at the theatre, plays a key part in the revival of urban leisure culture. The article discusses the particular location of the theatre in the city and the dramaturgical characteristics of the two plays staged in the first season. It also examines the objects and the actors’ bodies as elements that evoke and conjure up ghosts, and shows how artistic practice, which allows alternative places to be established, plays a key role in the struggle for the ‘right to the city’, which is also the struggle for the ‘right of return’.

The focus of this article is the range of feminisms which circulate through Belfast-based Oona Doherty's choreographies for groups of women, namely the second episode of Hard to Be Soft: A Belfast Prayer (2017), which is titled ‘Sugar Army', and Lady Magma: The Birth of a Cult (2019). This analysis is motivated by the need to expand discussion of feminisms in tandem with examination of more complex identities in Northern Ireland: to look beyond a Nationalist–Unionist binary within post-conflict society and examine the intersections of gender, class and race. Tracking the movement of feminisms through Doherty's choreographies will explore how they mobilize, and fail, these women, as well as revealing the potential for, and pitfalls of, community and solidarity. Doherty's work has the potential to mobilize a dynamic intergenerational and intersectional feminism which recognizes the experiences of ‘differently positioned women’.

Colombian theatre-makers have been searching for aesthetic languages to speak about the national conflict for decades. By analysing two of the most prominent theatrical productions from the 2010s, I explore the mechanisms they employ for the inscription of testimonies on audiences. I argue that the use of ghosts onstage to make the disappeared present transforms these plays into both ritual spaces and testimonial encounters at the same time. I do this by engaging with Derrida's works on spectres, along with the work of Latin American scholars who have explored the ethical and aesthetic challenges of making art in times of war.

In the last twenty years, memory has gained broader attention in Turkey's social, cultural and political arena. In line with this movement, independent and subsidized theatres produced plays engaging with Armenian history through diverse political and aesthetic agendas. Among these works, public and state theatre productions remained mostly invisible in theatre scholarship due to their ambiguous position that does not directly align with the framework of political theatre. This article examines the adaptation of the Ottoman Armenian playwright Hagop Baronian's Adamnapuyj aravelyan (1868) as Şark Dişçisi (The Oriental Dentist) (2011) by the Istanbul Metropolitan Municipality City Theatres (İBBŞT). While promoting confrontation with the past, Şark Dişçisi eliminates the crucial political insights of its source text and their ramifications for contemporary demands for historical justice regarding the 1915 Armenian Genocide. The intersection of revisionist theatre historiography and broader political dynamics in the adaptation process reveals the ambivalences of post-Genocide memory work in Turkey.

For at least thirty years, scholars have debated the centrality of physical and embodied presence as essential to the experience of theatre and performance. A debate that was perhaps largely academic suddenly became a shared reality when COVID-19 shuttered live venues, closed universities and moved artists of all kinds online. Suddenly, much of the theatre world began acting for the (web)camera. This article considers the changing attitudes toward notions of theatrical presence before and throughout the pandemic and what these changes might mean for the future of live arts. In particular, it posits the intersection of theatre, film and media history as key to understanding digitally enhanced contemporary experiences and expectations of post-pandemic performances.

This paper is an exploration of the most recent revival of Utpal Dutt's play Titu Mir in 2019 by the ensemble group Theatre Formation Paribartak in India. Islamic religious reformer Titu Mir led a peasant rebellion from 1827 to 1831 in the Barasat region of Bengal and the play focuses on a narrative of revolutionary resistance to colonialism. Titu Mir becomes an articulation of political theatre against the Hindu right-wing agenda of expunging Muslim national heroes from Indian history. This essay seeks Titu Mir's relevance as a site and theory of materializing historical contradictions, and as part of a ‘gestic’ feminist criticism of theatre. The essay attempts to understand how critique of patriarchal ideology is enmeshed in critique of colonialism in Titu Mir, especially in those moments where the play addresses complexities of political violence, interracial romance, martyrdom, alienation in the colony and deep-rooted misogyny in the project of colonialism.

I began working on this article in the winter of 2022, when Russia's invasion of Ukraine shattered the fragile stability of Europe. Artur Solomonov's tragifarce How We Buried Josef Stalin (2019) speaks directly to this catastrophic time but also to the legacy of Stalinism in Russia. ‘A play about flexibility and immortality’, Solomonov's farce confronts its audience with the dilemma of Stalinism, which Putin's putrid regime continues to mobilize. Using irony, hyperbole and grotesque, it proposes a dramaturgical response to the question of why hostility to the world, isolationism and nationalistic aspirations are deeply ingrained in the collective psyche of Russian society. To Solomonov, the issue rests in the malleability of a Russian psyche that embraces an image of the tyrant and allows it to remain immortal; it also feeds Russian collective nostalgia, which prepared the ground for the rise of what Lev Gudkov called ‘recurring totalitarianism’.

All became data during the pandemic. Lockdowns made manifest what had developed for some time: that theatre has become inextricably entangled with digital cultures, the performing arts being increasingly encountered as a growing stock of multimodal fragments, textual discourses and networked communications. And, it is argued, it is precisely this appearance of theatre as (big) data that might prove to be the game-changer post-pandemic, and that this game-changer might be solely an epistemological one: what is known about theatre, how that knowledge is organized, and who is involved in organizing this knowledge, are rapidly changing. Based on an exemplary analysis of the discourses of legitimation that compensated for the loss of presence in German theatres, and the associated imperative to innovate production, this article estimates the epistemological consequences of theatre returns as data to advocate for a reconceptualization of theatre beyond performance.

This article proposes to address the tension between digital co-presence and embodied spectatorship inaugurated by the pivot to online and hybrid forms of (post-)pandemic performance through the lens of the postdigital. The term is developed as a way of accounting for the complex mediatized co-presence between performer and audience in a representative example of this genre, Dead Centre's To Be a Machine (Version 1.0). As its theoretical framework, the article brings together the concept of ‘postdigital performance’ (Causey) with co-presence as a central element of liveness and spectatorship. It puts forth the hypothesis that To Be a Machine (Version 1.0) constructs a postdigital sense of co-presence that is characterized by a blurring of the lines between embodied and virtual spectatorship, temporal co-presence and real-time interaction with the remote audience, and an increased sense of emotional alignment with the remote audience in lieu of physical proximity.

From the ‘real’ stage performance in the late 1980s to the ‘virtual’ stage performance in April 2020, when China, after months of being locked down due to the COVID-19 pandemic, was gingerly reopening for life again, Chinese theatre artists have persisted in their efforts to adapt the Beckettian play for their sociocultural, artistic and existential needs in the Beckettian spirit of ‘Try again. Fail again. Fail better’.

Abhilash Pillai's stage adaptation of Salman Rushdie's Midnight's Children (2005–6) introduced a new visual language to Indian theatre, conceiving performance between theatre and cinema. Pillai's work presents history as memory, amnesia and re-remembering within the framework of a multisensorial scenography that largely uses the vocabularies of the Bollywood film industry. The politics of the performance lies less in the thematic than in its optical dynamics, different as they are from both scene painting and the aestheticization of the public sphere. The production shows how theatre experience in a media society may primarily build on the perceptual, but without dismissing text or suspending the cognitive altogether. The visual media are used more as an intervention in politico-aesthetic discourse than as mere technology. As I explain the reasons for the long absence of any scholarly study of the production, I also consider its relevance to the current political scene in India.

How are theatre practitioners (re)defining the realist project, a form of theatre intrinsic to the ideological domestication of capitalism? This paper takes up this question through an examination of Simon Stone's production of The Wild Duck ‘after Ibsen’, staged at Belvoir Theatre in Sydney in 2011, and the late Mark Fisher's (2009) theorization of a market-dominated present as capitalist realism. In doing so, it refers to three different cultural contexts by making parallels to the German theatre director Thomas Ostermeier's work and pointing to developments in Britain. It argues that performances dependent upon the subject's capacity to know and represent the world are predicated on a subjective response and therefore risk locating systemic issues in the closed fictional cosmos of situational dramatic art as part of its exploration of the paralysis intrinsic to the capitalist realist politics of (theatre) spectatorship.

Is it possible for audiences to be transported to the theatrical past? Though the landmark theatres Teatro Olimpico and Drottningholm Slottsteater appear to differ completely, the meanings of their pasts are interpreted through the concepts of historicity versus historicism. After briefly examining the theatres’ histories and the historiography of their place in theatre history, we then analyse the details of the Olimpico's and Slottsteater's ‘performances’ in the following characteristics: how their distinctive features employ motion and space, the presence of their silent ghost audiences, their similarities as one-room theatres and in the ‘democratic nature’ of their auditoriums, and their use of trompe l'oeil in their construction. Through these elements, the Teatro Olimpico and Drottningholm Slottsteater perform their pasts, achieving their status as iconic playhouses that still make an impact on audiences and visitors. Does that impact effectively ‘take us back in time’?

This article examines Scenes for Survival, a series of short digital artworks co-created by the National Theatre of Scotland, BBC Scotland and Screen Scotland, for its intersecting dimensions of precarity. On the one hand, the series shows how a pandemic's challenges are unevenly distributed. On the other hand, it addresses the expressly precarious position of (post-)pandemic theatre – precarious in that theatre presupposes the co-presence of an audience of some sort. Drawing on Judith Butler's concept of embodied precarity, I explore how select monologues articulate a ‘new bodily ontology’, and what kind of audience is constructed in the process. As I suggest, Scenes for Survival proposes ways in which proximity and physical co-presence must be reconfigured, constructed across space and time. In doing so, the series adds to ongoing discussions of how to conceptualize digital spectatorship, especially in times when physical co-presence is impossible, and thus becomes an issue of vulnerability.

Taking a closer look at the digital monologue series Go mBeire Muid Beo (May We Be Alive [to See Each Other Again]), which was produced by the Belfast-based Irish-language theatre company Aisling Ghéar, this article seeks to document Irish-language theatre produced under coronavirus lockdown measures in Northern Ireland, whilst acknowledging the various issues that continue to haunt the Irish language, and highlighting the particular dangers and potential pitfalls in a context where very limited funding for theatre continues to dwindle. Through an analysis of the monologue series, its content, and the wider sociopolitical context that engulfs Irish-language theatre in Northern Ireland, this article also provides an important snapshot of current and ongoing debates within Irish-language theatre at a critical juncture.