One day in 2018, I arrived at Playwrights Horizons in New York City excited to see a new play by Lindsey Ferrentino called This Flat Earth. I did not know much about the story aside from the fact that it had teenage actors playing teenager characters, but I quickly realized that it was about two teens trying to make sense of a recent mass shooting event as their school. The most striking part of this experience was watching Ella Kennedy Davis playing a thirteen-year-old white girl named Julie who takes out her anger, grief, and confusion about this senseless violence on those around her. Davis spent much of the play on the emotional limits of anguish, screaming, crying, and shaking to the point where she continued to do so throughout the curtain call. Both my discomfort with the actor's obvious distress, and my genuine dislike for the whiny, sad, one-dimensional role—whose main characteristic is her ignorance of previous school shootings—were enough to distract me from the play itself. But what created this distancing effect? I first thought of Bert O. States's phenomenological observation that children onstage often break our illusion of the theatrical world, but I noted that my phenomenological response was distinctly different from what I feel when I see children acting onstage. Instead of wondering if the actor understood the play she was in, I instead feared she understood all too well.

Utopia might always prove impossible. But it should not be entirely abandoned as a concept, or as a goal toward which work might be directed. It is hard to see how meaningful change could arise without at least some sense of utopian possibility. The architectural historian Nathaniel Coleman argues in this vein that simply “making-do with reality may be compensatory, but limits possibility, transforming apparent pragmatic agency into its capture by enclosing realism.”1 Dealing with reality—often enough by making do—while keeping an eye on more magical possibilities has sometimes appeared, and has certainly been claimed, as the founding experience of making theatre. Theatres have seemed unique places where much might happen. If they are indeed special places, able to achieve special things, then they are not simply ebullient, but like Foucault's “heterotopias” able to combine dissident elements at the margins. Even when viewed at considerable historical distance, theatrical companies can appear truculent, wayward, and unsettling, even when they remain exploitative, manipulative, hierarchical—as many utopias are.2 Inequities and exclusions based on race, sexuality, gender, and class are not absent from theatrical life. Coleman's point, however, is really to argue that that it ought to be possible to imagine sites and patterns of work that are not already foreclosed by the demands of the market, the law, or other forms of curtailment. It should be equally possible to imagine people coming together, bringing their skills, and working out how they might be combined. Reality and its utopian antithesis might then valuably contradict and coalesce. The combination is never easy. Imperatives, financial and otherwise, loomed large over theatres in Georgian England, as they do today. But improvisation and collective effort could both respond to and yet resist such downward pressures, to make something that is at least potentially dissident, as much a way of working as the work produced.

Quickly Ascending to Heaven,
Hermaphrodite Beauty
of the celestial magic,
You descend to animate
Angelic aura,
alone in your clear, eternal beauty
all other beauties stand before you.
While ANNA's voice,
In Deidamia converses,
a musical passage dissolves
in the aura, a most divine ray
although enclosed within an earthly veil,
it knows the harmony of heaven on earth.1

In June 2022, after a two-and-a-half-year COVID-19 hiatus, I joyfully returned to Europe for a research trip. My purpose was to develop further my next monograph on queering animal symbols, specifically investigating the history of the Dalecarlian (Dala) horse [Dalahäst]. Dala horses are brightly painted wooden toys that were carved and decorated by farmers through the long Swedish winters as early as the seventeenth century. Thereafter, Dala horses became a national icon and symbol of Sweden at the 1939 World's Fair in New York City. Scheduling also allowed me to attend Midsommar (Midsummer) celebrations in Dalarna (Dalecarlia) County,1 Sweden (Fig. 1). This is the region not only where Dala horses first appeared, but also where many of the traditions surrounding the folkloric, highly theatrical, and now de facto Swedish national holiday of Midsommar most likely originated.

Germany's amateur agitprop theatre movement produced some of the most popular, pervasive, and politically contentious art in the Weimar Republic, not least because of the way performers inserted themselves into the fabric of working-class life with the unequivocal intention of politicizing audiences. Germany's first agitprop troupes formed within youth clubs affiliated with the Communist Party (KPD) around 1925, but the movement quickly grew beyond established club culture, with troupes sprouting up “like mushrooms,” as one critic of the period put it. By 1929 police estimated there were about two hundred self-proclaimed agitprop troupes spread across Germany, all pursuing a transparently aggressive political agenda: to turn the theatre into a site of revolutionary class struggle. If the Weimar period saw an unprecedented mixing of art and politics, agitprop took this tendency to the extreme by declaring theatre to be a weapon in the hands of the proletariat. As the slogan of the 1931 International Meeting of Agitprop Troupes in Cologne put it: “Workers’ theatre is class struggle.”

For French theatre history, the seventeenth century paradoxically stands out as both the Grand Siècle, or golden age, in which Pierre Corneille, Molière, and Jean Racine produced their masterpieces, and as a period of intense antitheatrical sentiment in which Jansenist theologians like Pierre Nicole and Catholic bishops like Jacques-Bénigne Bossuet composed treatises against the stage and its players. French historiographers have given the name la querelle de la moralité du théâtre, or the quarrel over the theatre's morality, to the diverse episodes that called into question the theatre's place in public life in prerevolutionary France.1 This quarrel merits a performance analysis. Whereas theatre scholarship has devoted careful attention to the material features of early modern theatre practice, antitheatrical sentiment's story has largely been told as a progression of ideas.2 In works that remain essential reading, scholars such as Moses Barras, Marc Fumaroli, Jonas Barish, Simone de Reyff, Jean Dubu, Sylviane Léoni, and Laurent Thirouin have examined the rise and development of French arguments against the stage, reconstructing French antitheatrical sentiment's intellectual history from antiquity through the French Revolution.3 As demonstrated by titles such as Dubu's Les Églises chrétiennes et le théâtre [Christian churches and the theatre] and de Reyff's L’Église et le théâtre [the church and the theatre], enough of the period's antitheatrical fervor had religious roots that French theatre polemics are often also conceptualized as a conflict between the church and the theatre.

In 1901, the popular American actor and playwright, William Gillette, arrived in the United Kingdom to tour his new play, Sherlock Holmes. Born in Connecticut in 1853, Gillette was by this time a well-established actor and playwright in his native United States and not unknown to British audiences. Just a few years earlier, he had brought his play Secret Service to London, where his performance as an American Union spy had “created a sensation.” Despite his prior reputation and relative celebrity, there was a seeming belief at the time in a natural accord between Gillette and the character that would go on to define his career. A tale recounted by Harold J. Shepstone in the Strand magazine—already the fictional home of the world's most famous sleuth—underlines the belief in the symbiosis of William Gillette and Sherlock Holmes:

Bend your ear to Saturday, 23 July 1853. On that morning, America's first Black concert vocalist and operatic singer, Elizabeth Taylor Greenfield, performed at Stafford House, home of prominent English Abolitionist the Duchess of Sutherland, during her UK tour. Born into captivity on a plantation in Mississippi and raised free in Philadelphia, Taylor Greenfield's voice sounded out the fever pitch of America's conflict over slavery. A multioctave singer, she smashed boundaries for race and gender as a Black woman who sang “white” vocal repertoire across registers heard as both female and male. Writing on an early public performance in 1851, one newspaper reviewer summed up the revolutionary threat of Taylor Greenfield's voice by stating “we can assure the public that the Union is in no degree periled by it,” meaning of course, that the Union was. Whether received by pro- or antislavery audiences, Taylor Greenfield's voice was understood to peal out Black emancipation. In his 1855 review of Taylor Greenfield's New York Tabernacle performance, James McCune Smith went as far to compare Taylor Greenfield's voice to the firearms employed by escaped slaves defending their freedom against the Fugitive Slave Act.

The New York Hippodrome theatre brought together many different types of performance on its massive stage. Its opening production in 1905, for instance, included circus acts, a ballet, and a fictionalized Civil War battle (Fig. 1). Many of the acts focused on a key feature in the theatrical environment, a water tank beneath the apron of the stage that could be filled to a fourteen-foot depth. High divers plunged into the tank; in shows with an “ice ballet,” its water was frozen into a skating rink; for a production of HMS Pinafore, a replica ship floated in its water with Brooklyn Navy Yard sailors in the rigging. Yet one tank act repeated and was recalled more than any of the others: a phalanx of women in martial costumes who marched solemnly, row after row, into the water and disappeared.

As most of my human contact became restricted to the Zoom screen in spring 2020, I discovered a serious limit to my capacity for looking. I also began finding it difficult to read. A ten-month headache taught me to stop taking ibuprofen and learn to manage tensions around my eyes and head as well as to shift roughly half of my reading to screenreaders and audio books. The need to restructure my own practices of seeing refocused my interest in theatre's engagement of the senses at the same time as the COVID-19 pandemic destroyed people's ability to smell, prompted them to hoard toilet paper, and created a U.S. boom in bidet purchases. These personal and cultural developments coincided with revived metaphors of blindness on the pandemic stage. This article begins with a brief discussion of The Blind, an “immersive audio/visual meditation journey” that Here Arts Center produced in 2021, and then centers on Blindness, the “socially distanced sound installation” produced by the Donmar Warehouse in 2020 followed by an international tour. I wonder at the reiteration of blindness as a tragic trope, seemingly unaffected by progress in disability rights, equity, and inclusion. I wonder at the appeal of wielding any contagious illness as metaphor during a global pandemic. My analysis turns particularly upon the relation between blindness and excrement in José Saramago's novel Blindness and the effect of cleansing the theatrical installation of any shit as well as the even more surprising choice to eliminate the voices of the blind characters. A detour through medieval French farces that link blindness and excrement reveals submerged tropes at play in these performative responses to fear of diminished capacity and diminished control—everything that individuals and societies cast out in order to maintain what we call health, whether literal or metaphorical.

In April 2020—only weeks after the World Health Organization declared COVID-19 a global pandemic—the New York Times published an article titled “Why Zoom Is Terrible.” Quoting a gustatory simile from Sheryl Brahnam of Missouri State University, the article declared, “In-person communication resembles video conferencing about as much as a real blueberry muffin resembles a packaged blueberry muffin that contains not a single blueberry but artificial flavors, textures and preservatives.”1 It has been a year marked by the absence of “in-person” connection, or in the language of our field, of spatial copresence. The COVID-19 pandemic has fundamentally disrupted our ability to share space. Spatial copresence, it turns out, is what the coronavirus requires to spread. The virus, in this sense, is a phenomenon of the live. While technologies like Zoom have maintained our capacity for temporal copresence, the now ubiquitous status of “Zoom fatigue” points to new ways to consider spatial copresence, and by extension “liveness.”

On the Fourth of July, 1860, the New York Times introduced readers to a new persona treading the minstrel boards:

Unlike other Shakespearean tragedies, King Richard III was never turned into a comedy through the insertion of a happy ending. It did, however, undergo a transformation of dramatic genre, as the numerous Richard III burlesques and travesties produced in the nineteenth century plainly show. Eight burlesques (or nine, including a pantomime) were written for and/or performed on the London stage alone. This essay looks at three of these plays, produced at three distinct stages in the history of burlesque's rapid rise and decline: 1823, 1844, and 1868. In focusing on these productions, I demonstrate how Shakespeare burlesques, paradoxically, enhanced rather than endangered the playwright's iconic status. King Richard III is a perfect case study because of its peculiar stage history. As Richard Schoch has argued, the burlesque purported to be “an act of theatrical reform which aggressively compensated for the deficiencies of other people's productions. . . . [It] claimed to perform not Shakespeare's debasement, but the ironic restoration of his compromised authority.” But this view of the burlesques’ importance is incomplete. Building on Schoch's work, I illustrate how the King Richard III burlesques not only parodied deficient theatrical productions but also called into question dramatic adaptations of Shakespeare's plays. In so doing, these burlesques paradoxically relegitimized Shakespeare.

In a 1950 letter, choreographer Katherine Dunham mentions trouble keeping dancers with her troupe “[i]n spite of the fact that we are the only non-subsidized professional group that has remained self-supporting over these years, and in spite of the fact that we are loved and respected all over the world and work more weeks out of the year than any other dance group in existence.” Although some of these claims would be challenging to validate empirically, Dunham is not exaggerating when she describes the amount of work it took for her and her dancers to keep going without the benefit of public funding or an enduring private patron. This essay is part of a larger critical mixed methods project on historical dance touring and transmission: Dunham's Data: Katherine Dunham and Digital Methods for Dance Historical Inquiry. We turn here to the scale of the “everyday,” beginning by building a daily itinerary of Dunham's travels so as to understand better the global method necessary for her company's survival, and how the ongoing pursuit of solvency propelled her, her performers, and her work into the world.