Review: My Stories, Your Emails

You might have noticed that Ms TN is pretending that the Melbourne International Comedy Festival is not happening. If the Melbourne Fringe sends me into a tailspin, contemplating the MICF causes flat-out panic. This is not a syndrome that afflicts punters; it is an anxiety peculiar to crrritics, who all (the real ones, that is) start looking haggard about this time of year, as if they have been indulging in absinthe in grotty night clubs while pondering Jean-Paul Sartre’s observations on the nausea of existence. Ms TN, however, is innocent and blithe and, above all, ignorant of all this. I am wearing my novelist’s hat and, as everyone knows, that means being grimly chained to a desk and having no fun at all.

This hat is not quite nailed on, however, which means that every now and then it slips off. So it happened that, in the course of my normal theatre-going last week, I saw by accident a couple of very funny shows. One – Ursula Martinez’s My Stories, Your Emails at the Malthouse – is, in fact, part of the Comedy Festival. The second, acrobat’s PropagandA (of which more later), on this week at the North Melbourne Meatmarket, isn’t. Both are slyly subversive and wholly entertaining works of theatre, and are highly recommended.

Ursula Martinez is best known for her magic act Hanky Panky. A highlight of the popular burlesque show La Clique, it is a witty, wickedly sexy takedown of striptease. Martinez enters in a prim business suit, her hair drawn back tightly in a bun. The one intimation of lust is a red handkerchief, which she makes disappear, and then discovers in items of clothing which she removes. At last, there is no more clothing to hide it: but she still makes it disappear. In the intimate environs of the Spiegeltent, which is where I originally saw it, I thought I had never seen such a subversively erotic act: it was notable for Martinez’s sexual self-possession, how, even when she was completely naked, she was never reduced to a mere object of the audience’s gaze.

However, in 2006 the act was filmed and uploaded, without her consent, to the internet. Martinez plays the video during the course of My Stories, Your Emails, and it’s striking how filming the striptease changes the nature of the act. It remains subversive and comic, but something crucial has shifted: it removes Martinez’s direct relationship with an audience. In a video, the watching eye is dominant in a way that doesn’t happen in live performance, wholly overturning the feminist subtext of the original act. And into the vacuum caused by her physical absence rush the lively fantasies of the voyeur.

After the video appeared, Martinez was bombarded by thousands of fannish emails. My Stories, Your Emails is a consistently hilarious and often uncomfortable exploration of the gap between her idea of herself, and those projected onto her image by her sometimes deluded fans.

The show, as she explains in a straight-up introduction, is divided into two parts. The first – fragmentary, almost poetic narratives about herself and her family – consists of her stories. They build up a complex and contradictory picture of a bi-cultural upbringing in London, exploring the intricacies and brutalities of class and race, sibling rivalries and cruelties, a vexed relationship with her father, brushes with celebrity (performing at Salman Rushdie’s stag night) and brief observations: a football crowd in a pub, an encounter in a lift.

The second half consist of emails and photographs she received after her act was uploaded to a porn site. These vary from the obscene (“Eric”, who sent her photographs of his penis before and after watching her video, helpfully telling her its dimensions) to Niko, a young Australian whose open and naive confession of his sexual loneliness is as painful as it is funny. There are the enthusiastic naturists who wish her good luck in all her nude activities, the Latino gentlemen seeking a discreet affair, and the Californians who practice Tantric sex and whose physical exertions should never be tried at home by anyone who isn’t a Yogi.

The contrast between the two ideas of Martinez is what drives the energy of the show. Martinez lightly invokes a darker subtext – racism, familial abuse, grief and, especially in the second half, loneliness and delusion – that ensures My Stories, Your Emails is never merely glib, or merely cruel. Martinez doesn’t moralise – she leaves that to her audience – but the show feels like a reclamation of sorts. Also, it’s very, very funny.

As an aside, this show caused a bit of a ruckus when it premiered at the Barbican in the UK. As Matt Trueman reported in the Guardian, amid some glowing four-star reviews were others which expressed discomfort or even outrage at the show’s ethics. Financial Times critic Ian Shuttleworth wondered about the provenance of her use of the images and words of others. “Her own intimacies are hers to peddle,” he said. “Other people’s, even if sent to her unsolicited, are not.” Others wondered whether she had permission to identify her correspondents (where they are identified, she does have permission, as is clear in the course of the show), and claimed she was “punishing” men for expressing desire. In short, there was quite a lot of moral frothing.

There’s no doubt that this show is sometimes uncomfortable viewing, and that the expressions of loneliness in those emails can be movingly sad. But it’s noticeable that somehow in this argument Martinez was again erased. Nobody mentioned the dynamic that drives the show: the transformation of an empowering expression of female sexuality into the passive objectification of porn. Martinez here simply exposes the mechanics of that transformation.

In its original context, Hanky Panky caused exactly the effect it intended: reduced and flattened onto a screen in a private room, it became something entirely different. Without any editorialising, My Stories, Your Emails explores one of the major dilemmas of the age of instant celebrity and internet reproducibility: context is what you make it, and the virtual trumps the real. When Martinez strips at the end of the show to deliver the promised “minge”, she simply takes off her clothes, as casually as if she were about to have a shower, and stands naked before her audience. She is no sex bomb, simply a naked woman with the chutzpah to make fun of her own body. And most of all, you know it is her body.

A shorter version of this review was published in Friday’s Australian.

Picture: Ursula Martinez in My Stories, Your Emails.

My Stories, Your Emails, created and performed by Ursula Martinez, directed by Mark Whitelaw. Originally commissioned by Barbicanbite10 and Queer Up North International Festival, England. Malthouse Theatre @ the Melbourne International Comedy Festival . Beckett Theatre, CUB Malthouse, until April 3.

Review: Ngurrumilmarrmiriyu (Wrong Skin)

Aboriginal and Torres Strait Islander readers are warned that this review contains the name of a deceased person.

Many people will have first encountered the Chooky Dancers on YouTube. Their hilariously unlikely Yolngu version of Zorba the Greek became a viral hit, scoring 1.5 million viewers.

They come from Elcho Island (Galiwin’ku), which is north east of Arnhemland. They live in a poverty which ought to make all Australians ashamed: 25 people share a house where the wiring is falling out of the walls, and where there is often not enough food to ensure that people do not go hungry. People die every week from the many complications of poverty: as if to illustrate this, Frank Garawirrtja, the mentor behind the Chooky Dancers and the Wrong Skin project, died during the process of making the show. Wrong Skin in fact features footage from his funeral.

In 2007, the Howard Government launched the aggressive military intervention policy, which was imposed without consultation with the communities involved. This paternalism – continued under Labor – was supposedly to combat Indigenous deprivation, but its effect has only been to further disenfranchise an already scandalously deprived community. As many community leaders have protested, their rights have been taken away, and many claim it’s part of a larger policy to extinguish land rights and Indigenous culture.

Nigel Jamieson canvasses all these issues in Wrong Skin. It’s a show that emerges from a community little understood in wider Australia, and like Honour Bound – Jamieson’s physical theatre piece about the Guantanamo Bay prisoner David Hicks – it is driven by a profound political anger. But what you come away with is a vital joyousness, the rebellious humour and resilience of the Yolngu people, that shows the other side of the doom-laden headlines. Indigneous people have often responded to their situations with subversive humour, and the Chooky Dancers are no exception.

This is a difficult show to write about, not least because it requires complicated explanation that the show itself manages to eschew, reaching into the immediacy and vitality of performance to make its various points. Jamieson has put together a multimedia spectacular that enacts the cultural contradictions of contemporary globalism, where Yolgnu in one of the most remote regions of Australia download Bollywood and hiphop to their mobile phones and cheerfully appropriate Singin’ in the Rain into traditional dance. The whole is strung together by a simple Romeo and Juliet story of forbidden love between Yolgnu of the same Yirridja moiety (a relationship which is strictly forbidden), illustrating the tensions between western ideas of individual freedom and traditional law.

Very little of the narration is in English (English hasn’t been taught in remote schools since the 1970s, and many Yolgnu don’t speak it)*. But the action, assisted by some miraculous use of multi-media, is crystal clear. The dancers each introduce themselves, identifying their clans and moieties, and then introduce the story. The rest is a kind of patchwork of song and dance and film, woven together to enact a mimesis of life on Elcho Island: its sorrows and imprisonments – which are starkly demonstrated – and its delights – dance, fishing, play.

To the European mind, the complexities of kinship in Indigenous society is mind-boggling. Skin names or moieties and clan affiliations govern your language, your totem, your clan and every aspect of social interaction with other people and with the land. Your skin name determines who you can marry, and who you are forbidden to even speak to. To complicate things further, the cyclical kinship patterns mean that your great-grandmother can be your child, and your great-grandchild your mother.

Take, for example, the term “Yolngu”. Yolngu means “person”, and can mean someone specifically from East Arnhemland, or simply an Aboriginal person. The term Yolngu Matha covers the more than 100 languages spoken by the clans of East Arnhemland. According to anthropologist Emma Kowel, Yolngu inherit their language from their father, but adults generally speak at least five languages, and often understand 15 or more. In short, to understand what any 10-year-old Yolngu knows is a life-time study for an outsider. I can’t quite get my head around this stuff: this is a culture that challenges basic western notions of possession and relationship, and which blurs together into a holistic and collective world view concepts that in western traditions are clearly distinguished from each other.

Jamieson employs all the resources of the stage to communicate some of this complexity, and along the way creates spectacular theatre. There are extraordinarily beautiful scenes which seamlessly meld film and live performance, such as those set in the actual home of the Chooky Dancers. The camera climbs up the rotting steps, enters the dark hallways, lingers over the holes in the walls, and wakes up the boys, who rise from the stage floor, turn on the tv to see a Bollywood film – which they turn into their own dance routine (something really to be seen). The result is a powerful mixture of documentary realism and the joyous celebration of live performance.

Perhaps the real triumph of Wrong Skin is how it opens a small window on this world, while managing to avoid the falsities of worthiness or patronisation. Being there is a delight: the sheer exuberance of the young dancers carries the day. Its tragedy is enacted lucidly, although it occurs outside the cultural referents I understand; and the whole show powerfully reveals the beauty of this ancient culture, its adaptiveness and curiosity, while unsparingly showing the conditions in which it survives. I liked too how the process of making this work – clearly a complex and difficult one – is folded into the work itself. Not to be missed.

Top: The Chooky Dancers on YouTube. Bottom: The Chooky Dancers in Wrong Skin. Photo: Matt Nettheim

Ngurrumilmarrmiriyu (Wrong Skin), written, directed and designed by Nigel Jamieson in association with the company. Associate director/movement, Gavin Robins; associate director/community and cultural liaison Joshua Bond; costumes by Mathew McCall; film and video design by Scott Anderson, video production by Mic Gruchy, lighting designer Trudy Dalgleish, composition and sound design David Page and Basil Hogios, film footage by Gavin Robins, Scott Anderson, Alan Dowler and Nigel Jamieson. Malthouse Theatre until March 28.

Performers: Djakapurra Munyarrun, Djali Donald Ganambarr, Frances Djulibing, Rarriwuy Hick, Anthony Djamangi, Lionel Dhulmanawuy and Anthony Djamangi.

Chooky Dancers: Aaron Djimilkinya, Daren Matan, Nathan Guymangura, Gerald Dhamarrandji and Wakara Gondarra.

*See Mark Lawrence’s comment below for a correction.

Review: Furious Mattress

Furious Mattress is a vastly disconcerting experience. I walked out of it more than usually unsure what I thought. The last time I felt something like this aesthetic dizziness was when I went to see Richard Maxwell’s New York City Players at the 2005 Melbourne Festival. Good Samaritans was a play which my conscious mind told me was of execrable banality, but which alerted something deeper – an unignorable, visceral response – that forced me to reconsider all my previous conceptions about what constitutes “good” theatre.

In Furious Mattress, the writing is superb, the performances admirable, the direction and design excellent. The discombobulation emerges more from the effect of the whole piece, which at first masquerades as a naturalistic play, and which proceeds to juggle gothic, horror, comedy, camp and tragedy, often simultaneously, in ways which not only are unpredictable, but which don’t permit you ever to settle on a way to view it.

It’s clear this apparent mess of styles isn’t simply an inability to decide what kind of play this is, but rather the thing itself. And it’s peculiarly disturbing. It took me a while to shake off the feeling of sick disorientation it inspired, and it certainly gave me some very weird dreams.

Melissa Reeves’s play is loosely based on Australia’s most notorious exorcism case: the 1993 death of Joan Vollmer, who died of heart failure after a three day ritual enacted by her husband Ralph and some associates from a small charismatic Christian group. Mrs Vollmer had been diagnosed as schizophrenic two years before, but her husband saw her behaviour as evidence of demonic possession. After she died, the group prayed for two days in 40 degree heat as her body swelled and decomposed, convinced that God would bring her back to life.

Reeves transforms the bones of these events into a grotesque parable about marriage. Pierce (Robert Menzies) becomes convinced that his wife Else (Kate Kendall) has become possessed, and calls in a church associate Anna (Rita Kalnejais) to help him exorcise her demons. When the exorcism becomes difficult, they call on a young “expert”, former plumber Max (Thomas Wright), who helps them to finish the job and, along the way, Else herself.

Spare, intelligent, unpretentious and bold, Furious Mattress demonstrates that Reeves is one of our most accomplished playwrights. The structure is simple and dramatically sure. The first scene occurs after the catastrophe, with the rest of the play recounting what happened up to that point in a series of brief, carefully turned scenes that rely on vivid contrast to generate an electric unease. In a classic dramatic trope, a new character is introduced in each act, thickening the action as the play progresses.

The play is set in a western Victorian farmhouse which, through Anna Cordingley’s beautiful split-level design and Paul Jackson’s moody lighting, is framed with a gothic theatricality: like the dialogue, it incorporates an attention to domestic detail that brings the extraordinary into the realm of the ordinary. The whole is held together by Jethro Woodward’s score, which incorporates mundane sounds – buzzing flies, household noises – into a soundscape of lyric intensity. In this world, visions of angels and other supernatural events are only what one might expect, as much part of the everyday as Nice biscuits. And things – including its own theatrical conceits – fall apart. The centre doesn’t, cannot hold.

This habituation of psychotic delusion in mundane reality is the faultline through which both the tragedy and comedy erupt. The grotesquerie is elegantly balanced against acutely observed vignettes of domestic minutiae; and as the play progresses, you realise that these small moments of human disconnection are where the true creepiness lies. Maybe the grimmest lines in the whole play are where Pierce gives his reasons for believing his wife is possessed: she is not her “old self”, she looks at him sideways without moving her head, she curls her mouth up in a funny way which she never used to do.

In these and other dialogues, Reeves exposes the dark side of love: the fear of and desire for the stranger who lives within the beloved. At issue is the female body, traditionally in Christianity the site of spiritual corruption: to exorcise the demons, the body must be punished. Yet the real demon, the real act of possession, is the husband who desires his wife to remain as her “old self”, who fears the parts of her that he does not possess and recognise, and who will even kill her – however unwittingly – in order to keep her “safe” in his idea of her.

Tim Maddock gives the play an intelligently disciplined production that shifts surely between its differing registers, from naturalism to over-the-top theatricality, from horror to camp to tragedy. I was surprised how quickly the time went – perhaps because the writing and production always feel very accurate, even if what is happening on stage seems crazy.

And he gets the best out of his cast, who deliver compelling performances. Robert Menzies plays Pierce with an air of bewildered innocence that cuts chillingly against his actions, and Kate Kendall as Else – frightened, defiant, tragically unhappy – is simply excellent. Some of the most exquisitely written scenes are intimate dialogues between these two. Thomas Wright, unrecognisably bleached and clean-shaven, and Rita Kalnejais as the tense Bible-bashing housewife, add to the surreality by playing the everyday surfaces of their characters.

The violence is cartoon – slaps don’t connect and are amplified as whip noises – which contributes to the general sense of disconnected reality, although there’s also a physical awkwardness in some interactions which comes across as undeveloped. These might be better handled as the season progresses. In any case, this is a fascinating piece of theatre, and well worth the seeing, if only because you’re unlikely ever again to see Robert Menzies wrestling a giant rat on stage.

Picture: Kate Kendall, Thomas Wright and Robert Menzies in Furious Mattress. Photo: Jeff Busby

Another version of this review is in today’s Australian.

Furious Mattress by Melissa Reeves, directed by Tim Maddock. Set and costumes by Anna Cordingley, lighting design by Paul Jackson, composition and sound design by Jethro Woodward. With Rita Kalnejais, Kate Kendall, Robert Menzies and Thomas Wright. The Malthouse @ The Beckett Theatre, until March 13.

Marion Potts new Malthouse AD

After months of fevered speculation, the Malthouse Theatre announced today that Marion Potts, currently Bell Shakespeare’s associate artistic director, will be its new artistic director. She replaces Michael Kantor, who leaves at the end of this year.

With last year’s appointment of Ralph Myers as the successor to Neil Armfield at Company B, this completes the picture of what the theatre culture will look like in Sydney and Melbourne over the next few years. It’s a cheering view: both bring to their posts diverse experience in mainstage and independent theatre, and both are responsible themselves for some of its liveliness.

Potts brings to the Malthouse a keen theatrical intelligence and formal curiosity, qualities that are aligned to a substantial history of directing plays, from classics to new work. She is less well known in Melbourne than she is in Sydney, where she has been active on main stages for the past few years, and one of her immediate tasks will be to forge relationships with Melbourne’s indie theatre scene.

As part of her position as Bell Shakespeare’s associate artistic director, Potts is artistic director of its development arm, Mind’s Eye. For Bell she has directed Hamlet, Othello and Venus & Adonis (a co-production with Malthouse Theatre) as well as the Actors At Work programme, and this year will be directing John Bell in Lear. She was resident director for the STC from 1995-1999, and has also directed for the State Theatre Company of South Australia, the Queensland Theatre Company, the Melbourne Theatre Company, Company B, HotHouse Theatre, Sydney Opera House and Griffin Theatre Company.

She will have to endure speculation that her appointment is, at least in part, a response to the controversy last year about the lack of women in key creative positions in Australian theatre. I shall point out here that no man with Potts’ CV would face any such speculation. But let’s face it, the fact that a woman has been appointed to one of the nexus positions in Australian theatre is worth a quiet cheer or three.

Review: Structure and Sadness

The melancholy of modernity

There’s a poignancy in looking down over a city from a plane that in certain moods can be overwhelming. The structures that dominate and shape our lives are suddenly rendered minature by perspective and – especially at night, when the lights give it a shimmering unity – a city seems a live creature, a single organism that pulses and consumes and excretes. A parasitic organism perhaps, cankering the landscape like a feral moss or a luminous fungus, but still with its own fragile beauty.

Flying into Melbourne on a clear evening you can see human habitats with the same eye that perceives the web of an orb weaver or the scarring aridity of rabbit warrens, as functions of us. We are animals who build. The structures we make are at once intimate (“a house is a skin”) and alienating, our private selves intersecting with the implacable machine of capitalism, our social beings and collective imagination exteriorised and made concrete.

We trust those structures: we will not admit our fragility, our contingency, our smallness, since if we did, if we really knew it in our bones, how would we get out of bed every morning?

The tower will stand tall. The bridge will not fall down.

Fulcrum: passion and intellect

Lucy Guerin’s Structure and Sadness is about Melbourne, and its performance here has a particular poignancy of recognition. The collapse of the West Gate Bridge is part of our story: we all, however tangentially, know that history. From my house I can walk to the memorial for the thirty five men who died when it fell into the Maribyrnong River. Many people still remember what they were doing when they heard the news. That famous tale of how the editor of the Age took a call in his Spencer St office from a reporter who told him the bridge was down. “Don’t be stupid,” he said, and hung up. Then he turned around and looked out of his window.

The perspectives in Structure and Sadness are close up and far away. Like so much of Guerin’s work, it is a weaving of duets, of relationship: these six bodies meet under stress, desire and repulse each other, moving in rhythmic harmonies of yearning that dissolve into solitude. In the first half, Gerald Mair’s score is an abstract electronic score woven with the sounds of materials – wood, concrete, steel – creaking under stress. It opens with a solo dance with a flexible board, the dancer at once in total control, fluidly manipulating the board, and vulnerable, his body hanging like a corpse over a deadly edge. The dances embody vectors of force and balance; they are geometric and precise, leaning into each other, straining against each other. Objects – an elastic, a stick – are at once tools of expressiveness, extending their bodies, and harbingers of danger, capable of piercing the skin, hard against a visceral softness.

Behind these duets the other dancers gradually, patiently, build a house of cards, triangular structures made of rectangles of wood that slowly cover the stage, slowly rise into a tower. It looks unsettlingly like Bruegel’s The Tower of Babel. We know it will fall down, that is part of the narrative before the show begins, but when it does, it is wholly unexpected: one little piece is knocked over and the whole thing folds like a row of dominoes, amplifying disaster until the whole stage is covered in litter, the potential energy of the fragile triangulations of wood dissipated in collapse.

In the centre is a bold glimpse of realism, the ethical core of the show. To speak of any event which cost thirty five lives as if it is merely an occasion for aesthetic tinkering is beyond heartless. On the other hand, to be constrained in a documentary verity is imprisoning, a courting of artistic coarseness. Guerin finds the fulcrum in the centre of the dance, where she invokes the reality of grief head-on with a moment of literal domestic banality. A woman is doing the washing up, singing along to the radio, when the broadcast is interrupted by a news report about the West Gate Bridge.

The dance tips now into an elegy, an evocation of mourning that has the emotional simplicity and restraint of Greek tragedy. The three women dance with their dead men, reaching out to ghosts who vanish from their embrace: the men are summoned by their burning longing, but will never come back. It is a dance with the bitter beauty of Philip Larkin’s poem The Explosion, an account of an accident in a mine when men went to work in the morning and didn’t return. A common enough story, a common enough grief:

On the day of the explosion
Shadows pointed towards the pithead:
In the sun the slagheap slept.

Down the lane came men in pitboots
Coughing oath-edged talk and pipe-smoke
Shouldering off the freshened silence.

One chased after rabbits; lost them;
Came back with a nest of lark’s eggs;
Showed them; lodged them in the grasses.

So they passed in beards and moleskins,
Fathers, brothers, nicknames, laughter,
Through the tall gates standing open.

At noon, there came a tremor; cows
Stopped chewing for a second; sun,
Scarfed as in a heat-haze, dimmed.

The dead go on before us, they
Are sitting in God’s house in comfort,
We shall see them face to face –

Plain as lettering in the chapels
It was said, and for a second
Wives saw men of the explosion

Larger than in life they managed –
Gold as on a coin, or walking
Somehow from the sun towards them,

One showing the eggs unbroken.

Coda

In the final sequence the dances of the first half are reprised, this time as a chorus work, the molten significance of grief informing the dancers’ gestures. An abstract pattern of neon lights on the back wall is selectively turned off to reveal the West Gate Bridge, complete and undamaged: it is ambiguous, we don’t know whether it has been rebuilt or if, in the impossible dream of return, it has never been broken.

Dance is always impure in Guerin’s work, its precision intersected with the unruliness of chance and the literalness of narrative bodies; yet through a thickness of encroaching meaning it reaches moments of lyrical purity, sheerly beautiful movement that escapes itself and lifts its resonance out of its specific time and place. Celebration and elegy are two sides of the same coin, just as death is the subtext of civilisation.

The final image is breathtaking in its simplicity: the dancers lie in a diagonal line on the ground and a plank is placed on top of them. The last dancer walks over the plank, into the darkness at the edge of the stage.

Once human sacrifice was a sacred ritual, a consecration of a building. Sacrificed bodies have been found in the foundations of Roman buildings; some ancient keystones are said to be red because they are mortared with human blood, and legends of immurement are rife in Serbian history. Our modern cities still demand their sacrifices.

It is said they never found all the bodies, that some are still embedded in the West Gate Bridge. And every day we drive over them.

Picture: Structure and Sadness. Photo: Jeff Busby

Structure and Sadness, choreography and direction by Lucy Guerin. Composition by Gerald Mair, set and lighting design by Bluebottle: Ben Cobham and Andrew Livingston, motion graphics by Michaela French, costumes by Paula Levis. With Fiona Cameron, Kyle Kremerskothen, Lina Limosani, Byron Perry, Harriet Ritchie and Lee Serle.

Review: Africa

I’ve often pondered the astounding ability of puppets to generate intense emotional responses. How is it possible that we can identify so fiercely with an overtly unrealistic object made of sticks and paper?

The power of animation plumbs our imaginative humanity. It’s a simple and crude device that every child exploits in play, but it enacts a totemic magic, an ancient ability to invest an object with human or supernatural qualities. In the theatre or on the screen in, say, the exquisite art of Hayao Miyazaki, it removes the possibility of realistic representation and with it our tendency to moral judgment. What is delineated with a poignant clarity is pure action, pure gesture. Consequently it creeps beneath your emotional guard. You’re not aware until it’s too late that you’ve opened what otherwise are fiercely protected regions of the psyche.

Puppets are key to the impact of Africa, the latest work of Sydney company My Darling Patricia, presently making their Malthouse debut as the resident company in the Tower Theatre. Like last year’s Black Lung residency, Africa demonstrates the value of giving talented young companies the resources and time to fully realise their visions. It’s a stunning piece of theatre that weaves together the mundane and the marvellous to create a rawly affecting work about childhood.

The germs of Africa were news stories: one of two small German children who ran away from home intending to elope, and were caught on their way to Africa, and several accounts of child abuse. However, My Darling Patricia has leapt away from these sources to forge its own story. It’s a simple narrative about the imaginative world of three small children, who are represented by bunraku-style puppets which are manipulated in full sight of the audience.

The children live in a chaotic house, strewn with washing and toys. The two girl are the daughters of a woman who is a traditional “bad mother”, a single woman in the throes of an abusive relationship. She clearly loves her children and is the source of their security, but she is also neglectful and chaotic, and we witness her downward spiral as she struggles with her circumstances. The little boy is the girls’ best friend, an abused child who takes refuge in their home.

The three puppets become real very quickly, a function of the accuracy of the gestures their manipulators achieve, and of the collective’s unsentimental observations of childish behaviour. The show opens, for example, with the little boy putting a doll’s head in a microwave, an absurd and macabre image that sharply expresses the cheerful amorality of young children, and which also foreshadows the cruelty that he suffers.

The two adults, the mother and her lover, are played by actors (Jodie le Vesconte and Matt Prest) who mostly perform on the top tier of a multi-level stage, seen from the waist down from a child’s-eye perspective. Their torsos are visible as silhouettes through a frosted glass window. The adults’ sexuality and violence occur literally above the heads of the children, who play obliviously beneath them, as if, like the sky, the adults in their lives are natural elements.

Africa plays across the two realities, adult and child, with an impressive ingenuity and playfulness. The children might be deprived in many ways, but they don’t consider themselves deprived: like all small children, they accept their circumstances as the totality of their universe. When they watch a nature documentary on Africa, which is comically rendered through the lens of their childish desires, another possibility opens up: Africa becomes the focus of their inarticulate yearnings, the place where they can be the marvellous beings they feel nascently within themselves.

Yet this imaginative freedom doesn’t protect them from harsh realities. The double world of Africa – its simultaneous evocation of the domestic and the epic – permits My Darling Patricia to tell a story of startling bleakness that paradoxically seduces us with its light playfulness. Even in the face of its brutal truths, the show expresses a curious optimism. One of the chief achievements of Africa is its emotional honesty: how it at once expresses human resilience – the ability to generate beauty from the “rag and bone shop of the heart” – and the incorrigibility of damage and loss.

Realised with an admirable skilfulness and attention to detail, it’s funny, beautiful and heartbreaking. It’s selling out fast, but beg, borrow or steal a ticket – you don’t want to miss it.

Picture: My Darling Patricia’s Africa. Photo: Jeff Busby

A brutally edited version of this review is in today’s Australian.

Africa, conceived, designed and created by My Darling Patricia. Concept by Sam Routledge, written and directed by Halcyon Macleod. Designed by Clare Britton and Bridget Dolan, performed by Jodie Le Vesconte and Matt Prest, puppeteers Calre Britton, Alice Osborne and Sam Routledge, composition and sound design by Declan Kelly, lighting by Lucy Birkinshaw. Malthouse Theatre @ The Tower until November 29.

Kantor to leave Malthouse

Hot off the Malthouse’s press machine: Michael Kantor today announced that he will depart the Malthouse at the end of 2010, after six years as artistic director and CEO of the company. He’ll be leaving to pursue other opportunities as a freelance director.

“Theatre is the most malleable and mercurial of artistic forms, and needs to constantly reinvent itself to stay alive and relevant,” said Kantor in today’s statement. “My hope is that Malthouse does exactly that, while continuing to surprise and astound audiences with theatrical journeys in the dark that enliven the mind and enrich the imagination, both on its stages and as it takes work around Australia and to the world.”

Since taking over the Playbox in January 2005 with executive producer Stephen Armstrong, Kantor has introduced diverse and flexible programming and a series of mentorships and artist residencies. He instigated the ‘Malthouse Greenlight’ project towards ecological sustainability and has toured Malthouse productions nationally and internationally.

By the end of 2009, he will have overseen the world premiere of 36 new Australian works, with Malthouse productions playing to over 250,000 patrons in Melbourne, and many more in 25 seasons in Sydney, Adelaide, Perth, Canberra, Brisbane, Auckland, Vienna, Amsterdam, Kuala Lumpur, London and Edinburgh. Most recently Kantor’s production of Optimism played to a sold out season at the 2009 Edinburgh International Festival. That show will tour to next year’s Sydney Festival, and his production of Happy Days opens at Belvoir Street Theatre this October.

As Malthouse chair Simon Westcott says, Team Kantor has positioned the Malthouse as one of the most energetic, innovative and collaborative in the country. A new AD will be appointed in early 2010, with the position advertised late this year. With Neil Armfield’s departure from Belvoir St next year (programming as his swan song a remount of his masterly Diary of a Madman, starring Geoffrey Rush), this opens the door to a new era in both Sydney and Melbourne. And opens a rich field of speculation about who will take over these signal positions.

Review: One Night The Moon

The lost child is an iconic, even obsessive, figure in Australian folklore, the subject of song, story and painting. Frederick McCubbin’s 1886 painting Lost encapsulates the myth: a young girl stands hesitantly, almost invisibly, in bushland, on the verge of being swallowed by the trees. The story focused a settler’s anxiety in a land which refused to obey the known laws of European agriculture, in which even the seasons were upside down. Settlers entered an environment that faced them with climactic extremes – flood, drought and fire – and which was unfamiliar and harsh to eyes coached by the domesticated landscapes of England. And this anxiety was underlaid by grim reality. White children commonly did wander into the bush, often with tragic results.

One Night The Moon – originally a 2001 film that was it itself inspired by a documentary – is loosely based on one such story, when a little boy was lost in Dubbo in 1932. When the police force’s Aboriginal tracker, Alexander “Tracker” Riley, was called in, the boy’s grandfather refused to have a blackfella on his property and conducted the search himself. Transposed into fiction, it’s a story which highlights how the resistance of indigenous knowledge among Europeans led to tragic results for both black and white. And it shows how the mythology of colonisation in Australia, wretchedly similar in terms of the state’s dispossession of Indigenous people, differs from the United States. There the major annual holiday, Thanksgiving, celebrates the life-saving offer of food by Native Americans to starving settlers.

One Night The Moon emerged from a collaboration between director Rachel Perkins and a distinguished creative team that included songwriters Kev Carmody, Paul Kelly and Mairead Hannan. That movie in turn has inspired a work of music theatre, adapted for the stage by one the film’s original writers, John Romeril, and directed by Wesley Enoch. Here this story, transposed to the Victorian Grampians, becomes a fable of the gulfs between two cultures. And yet its very aesthetic, which knits together traditions from both cultures into a highly original work, is an expression of hope for some other way.

Perhaps what is most striking about One Night The Moon, now on at the Malthouse, is how Romeril and Enoch have created a work that is profoundly of its medium: this is, from the ground up, pure theatre. Enoch and Romeril have brought together their different sensibilities to create a fascinating hybrid of theatrical influences that are fused together in a work of deceptive simplicity. Both, in different ways, return to theatrical roots.

Romeril has long been influenced by Asian theatre, most explicitly in works such Miss Tanaka and Love Suicides. This interest is perhaps an extension of the Brechtian emphasis in his work. Like other modernist theatre artists – Artaud, Piscator, Meyerhold – Brecht was heavily influenced by Asian theatre: his “alienation effect” emerged from his seeing the Peking Opera in 1935, and he adapted Noh techniques for his Lehrstücke, or learning plays.

Likewise, the theatrical shape of One Night The Moon draws heavily on Asian influences: as in traditional Asian theatre, the band is on stage, and the narrative unfolds through music and song rather than dialogue. But perhaps it is most visible in its slow, inevitable dramatic movement: this is a work that builds steadily to emotional climax, and which bypasses conventional western techniques of affect. Character, for example, is not a major concern: the figures are symbolic and representative, rather than psychological portraits.

Enoch, on the other hand, returns to Indigenous ritual. He frames the show with a “welcome to country” smoke ceremony conducted by Ursula Yovich, and includes sand painting – a traditional part of Aboriginal ritual – as a key visual element. When Albert, the police tracker (Kirk Page), dresses for work with the help of his wife (Yovich), it has at once the sense of Indigenous ceremonial preparation and a European echo, as if, as an arm of the law, he were being draped in the robes of a judge.

In part, this show is a dialogue between Aboriginal and European representations of landscape, just as it is a tragic fable about miscommunication between black and white. Just after the smoke ceremony, in one of its more spectacular moments, Yovich sets fire to an early drawing of the Grampians by Eugene von Guérard, and throughout the show are glimpses of a comprehensive selection of colonial landscape art. These elements are combined seamlessly with some beautiful 3D animation, which itself draws from the iconography of European fairy tales, and are heightened by some superb multimedia. The music also expressively combines diverse influences.

It all sounds a lot more complicated than it is in execution. The set is a high, bare stage with steps down to the floor where the ceremonial elements take place. Anna Cordingley’s flexible design – a series of screens that lift and fall, gradually exposing the depth of the stage – brings all these different elements together, heightened by some moodily expressive lighting from Niklas Pajanti.

The songs both drive the action and are the chief means of emotional communication, and it’s in the songs that the performances find their heart. The dialogue doesn’t wholly escape a vexing sense of alienation caused by the use of mikes, but the cumulative power of the four performers winds up to a shattering, iconic climax. The result recalls most compellingly the work of Robert Wilson, but Enoch evades the sense of slickness that can mar Wilson’s theatre. There’s a complexity of thought in this work that lifts it beyond cliché, but it still retains the potent simplicity of fable. A fairytale for our time.

This review was published in Friday’s Australian.

Picture: One Night The Moon. Picture: Jeff Busby

One Night The Moon, adapted by John Romeril from a film by Kev Carmody, Mairead Hannan, Paul Kelly, Rachel Perkins and John Romeril. Directed by Wesley Enoch. Composed by Kev Carmody, Mairead Hannan and Paul Kelly, musical direction Mairead Hannan. Set and costumes Anna Cordingley, lighting design by Niklas Pajanti, sound design by Kelly Ryall. With Natalie O’Donnell, Kirk Page, Mark Seymour and Ursula Yovich. Malthouse Theatre @ the Merlyn Theatre, CUB Malthouse, until October 3.

Review: The Lower Depths, The Colours, En Trance

Yes, Ms TN has been whinging heroically this past fortnight, but that hasn’t stopped her getting out to the theatre. Writing about it has been a different matter. But this morning she awoke from her slumber, brutally thrust aside the heap of used tissues that had accumulated overnight, and cried out: “Now or never!” Or something of the sort. (Witnesses differ: another report claims she actually said “Oh no! Not again!” Which reminds me of the Belgian theatre director who wakes up every morning, walks to his window, flings open the shutters, and shouts “Help!”)

Existential angst is all part of life’s rich whatsit, and it must be admitted that Ms TN does it exceptionally well. She does it, in fact, so it feels like hell. But it doesn’t get the reviews done. So after a salutory kick in the arse from her alter ego, Ms TN will finally report on last week’s theatre going. These reviews will be a little briefer than usual, for which Ms TN’s better self apologises: but it’s been a full week of mundane dread here, and that all takes up space.

First up was a production of Maxim Gorky’s The Lower Depths at Theatre Works, which was on for a mere four days. I wanted to see this because of the personnel involved: it’s a collaboration between John Bolton, Brian Lipson, Bagryana Popov and Joseph Sherman, with lighting by Shane Grant, and the cast included people from the St Kilda Uniting Care Drop in Centre. I expected something special, and I wasn’t disappointed. Gorky’s unsentimental expose of the Russian underclass had a production last year at 45 downstairs directed by Ariette Taylor (and there’s more about the play itself in that review). Unlike Taylor’s production, however, this company brought Gorky’s preoccupations unflinchingly into the present day.

Bolton and his collaborators presented a savagely cut-down version of the play which lasted a little over an hour. It was promenade theatre, with the audience milling around with the actors in the large space at Theatre Works. The set filled the theatre with found objects that were probably rescued from rubbish dumps or skips, and bits of cardboard boxes, torn newspaper and rags covered the floor in a convincing simulacrum of squalor. In the centre was an area cordoned off by a walkway, in the centre of which was a bed where the consumptive Anna (Bagryana Popov) lay dying. Around the edges of the theatre were a series of booths or miniature stages. Phrases from the play and other kinds of graffiti were chalked onto the black walls.

It was one of those events which interlocked the fictions of the play with present-day realities, a decision reinforced by the qualities the non-professional actors from the drop in centre brought to the production. Working with non-professionals is a honourable tradition in realist art: neo-realist film directors such as Ermanno Olmi, for instance, worked with non-actors in films like Il Posto or The Tree of Wooden Clogs, bringing an unactorly authenticity to the performances which reinforced the political anger behind his films.

The effect of using non-professional actors in theatre is slightly different. On the one hand, it brings a direct immediacy of experience to the production; and in fact several of Gorky’s monologues are replaced by the performers’ own stories. But unlike film, theatre can’t forget its own artifice. The performative effect is almost the opposite of authenticity: it’s an unconscious artifice, a certain naivety, that paradoxically reinforces the emotional reality of the play.

Here these qualities – professional and non-professional – are skilfully woven together in a sharply contemporary work that seems very true to Gorky’s bleakly humane vision, however radically it departs from the text. The Lower Depths has an organic vitality: the actors and audience occupy the same space, the actors watching as attentively when they’re not performing, and emerging into focus when required. It seemed to me an exemplary work of community theatre, bringing together social and artistic ethics in a rare integrity.

It reminded me more than anything of the work of the British film and theatre director Lindsay Anderson. I never got to see Anderson’s theatre (wrong age, wrong continent) but films such as If, O Lucky Man or This Sporting Life are brilliant examples of radical art. Like this production, Anderson’s films examine human experience with a kind of tender democracy of vision that’s underlaid by a clear-eyed social anger.

“Fighting means commitment, means believing what you say, and saying what you believe,” said Anderson memorably. “It will also mean being called sentimental, irresponsible, self-righteous, extremist and out-of-date by those who equate maturity with scepticism, art with amusement, and responsibility with romantic excess. And it must mean a new kind of intellectual and artist, who is not frightened or scornful of his fellows.” The Lower Depths reflects this kind of intelligent artistic commitment. I’d like to see more of it.

The following night I went to the opening of Peter Houghton’s The Colours at the MTC’s Lawler Studio. The Colours is the conclusion to a trilogy of monologues, made in collaboration with Anne Browning, that began with Houghton’s hit satire The Pitch and continued through The China Incident (performed by Browning). The earlier two are concerned, in different ways, with the global US empire: The Pitch hilariously satirised the film industry, while The China Syndrome was about the PR spin of global realpolitics.

In this unexpected conclusion to the trilogy, Houghton summons the ghosts of the British Empire. He plays the reality-challenged Colour Sergeant Tommy Atkins, who is the final solitary remnant of Empire in a forsaken African outpost. Ventriloquising a dozen characters gives Houghton the chance to display his virtuosic comedic skills, and he’s a delight to watch. But the play’s more serious intent – an attempt to pay homage to the footsoldiers of colonial power – is undermined by sentiment: an edge of savagery is missing here, tipping its premise into naivety.

It’s a fine line between paying homage to the bravery and belief of those who laid down their lives – usually unwillingly – for the British Empire, and sinking into a nostalgia that insidiously ignores some of the lessons of post-colonialism. Despite his parodic intent, Houghton falls off the tightrope here, although his evocation of Atkins, haunted by his dead comrades, is at times undeniably moving. And you can’t but admire his control of the stage, shifting from pathos to comedy with razor timing. This is a brave play, if only for its defiant unfashionableness, but it left me feeling uncomfortably ambivalent.

Partly it’s a feeling that I’ve seen this before, and done better: the 60s saw a lot of work which excavated the myths and price of the empire. Plays like John Arden’s Sergeant Musgrave’s Dance or films such as Joseph Losey’s searing King and Country, which follows the court martial of a shell-shocked infantryman in the trenches of World War 1, tore apart the ideologies of empire building with intelligent anger. It’s an anger that’s missing in The Colours, for all its satire. And maybe the British Empire is still too close to home for me to forgive it so easily.

Finally, I saw Yumi Umiumare’s En Trance at the CUB Malthouse. As its title suggests, En Trance is a work about liminal states, the thresholds of transformation between one mode of being and another. And it’s also a work that reaches for an ecstatic dissolution of the self, the loss of self-consciousness that occurs in a state of trance. Umiumare achieves these ambitions in a fascinating and complex one-woman piece that defies classification. Part dance, part theatre, part multimedia immersion, part dream, En Trance inexorably reels you into Umiumare’s subjective world.

Umiumare was a member of the influential Japanese Butoh company DaiRakudakan and moved to Australia in 1993. Here she extends the anarchic tradition of Butoh – a form of modern Japanese dance that emerged after the chaos of World War 2 – by introducing text and filmed images into what is ultimately a deeply personal narrative about shifting between different cultures.

En Trance begins with an almost classical simplicity. Dressed in a white shift, Yumi Umiumare enters a bare stage adorned with slim white columns, and tells us a surreal domestic story about her cat. Suddenly, in a moment that is like Alice’s fall into the rabbit hole, we are plunged into another reality. The stage is drowned in the harsh sounds and images of a city street, as Umiumare writhes and twists in a kind of panic, her body almost invisible behind the images that are projected onto her. This sequence is like an assault: the noise is alienating, the images confusing to the eye.

Just as suddenly, the performance transforms again. Umiumare changes on stage into a black, flowing costume, and becomes a whirling cat-like creature. This dance is where the performance began to come to life for me: Umiumare is riveting. Her body seems to defy its physical limitations, as if she is possessed by a spirit of transformation.

En Trance moves through several more sequences, each of them wholly unexpected yet each deepening the meaning of the others. In one, she explains the many Japanese words for tears. In another, she pounds out a hilariously kitsch Japanese pop song. In yet another, she combines Aboriginal and Butoh dance, reprising her earlier cat-dance, this time as a feral creature in a new landscape.

Bambang Nurcahyadi’s projected images and Ian Kitney’s sound design seamlessly combine with Umiumare’s performance into a singular unity of expression. It makes En Trance an impassioned and beautiful piece, constantly rich and surprising in its emotional range, and finally very moving.

Picture: Yumi Umiumare in En Trance. Photo: Jeff Busby

The review of En Trance was in Monday’s Australian.

The Lower Depths by Maxim Gorky, directed by John Bolton. Designed by Brian Lipson, lighting by Shane Grant, music direction by Bagryana Popov. With Brian Pigot, Brett A. Walsh, Stewart Weir, Tom Moleta, Joseph Sherman, Maree Wesol, Brian Lipson, Pat Nyberg, Abdul Hay, Rodney Dean Mcleish, Ant Bridgeman, Bagryana Popv, Sharon Kirschner and John Bolton. Theatre Works and participants from St Kilda Uniting Care Drop in Centre @ Theatre Works. (Closed).

The Colours, written and performed by Peter Houghton, directed by Anne Browning. Design by Shaun Gurton, lighting design by Richard Vabre, composer David Chesworth. Melbourne Theatre Company @ the Lawler Studio, MTC Theatre, until September 12.

En Trance by Yumi Umiumare. Dramaturge and collaborator Moira Finacune, media art by Bambang Nurcahyadi, installtion artist Naomi Ota, costumes design by David Anderson, lighting design by Kerry Ireland. With Yumi Umiumare. Malthouse Theatre @ Tower Theatre, CUB Malthouse until September 13.

Monday portmanteau

* I forgot yesterday to mention James Waites’s continuing meditations on the Bacchanalian qualities in Barrie Kosky’s work, including the recent production of Poppea. In the course of which he reveals that Kosky is unlikely to be working in Australia in the future, as his job with Berlin’s Komische Oper looms closer. Which is sad news for us.

* The Malthouse production of Optimism finished its sell-out season at the Edinburgh Festival last week, garnering a swag of glowing reviews on the way. Mark Fisher (of Mark Fisher’s Scottish Theatre Blog fame) described it as “the feelgood hit of the summer”, while others, such as the Guardian’s Lyn Gardner, suggested that it was too much fun to be serious. Ian Shuttleworth in the Financial Times, enjoyed the irreverence: “A decorous evening of high culture this wasn’t, but what the hell: surely we can take one night off from guarding the citadel.” The Malthouse is crowing after Frank Woodley, who plays the terminally naive Candide, won a Herald Angel award for his performance in the show. Prost! Sydneysiders will get to Optimism at the Sydney Festival next year.

* Among the usual bloggish navel-gazing about whether critics are allowed to say what they think about a show or whether, especially in a recession, they ought just to be nice, George Hunka over at Superfluities has written a stimulating overview calling for a larger view of criticism in Theatre, Criticism and the Public Intellectual. Well worth a leisurely read.

* Another film festival, another censorship debate. Richard Wolstencroft, director of the Melbourne Underground Film Festival, is furious that the OFLC has banned MUFF’s screening of Jennifer Lyon Bell’s Matinée, which was part of their Mini Muffs short season. In demanding that the OFLC repeal its decision, he says the ruling is “hypocritical, suppressive, and worryingly anti-women”.

At issue is the depiction of real sex. Matinée is made by Blue Artichoke, a company which specialises in making female-centred erotica. Wolstencroft says the OFLC’s decision negates the film’s artistic merits: “Matinée is a picture which embodies many of the qualities which should be sought after in high quality artistic filmmaking”, he says. It creates “a highly stylized, enigmatic and atmospheric world, the likes of which is often attempted in independent cinema but rarely so deftly achieved.” Worse, he claims that an office which passes Lars Von Triers’ controversial Antichrist, which featured high levels of sexual violence and mutilation, but bans a film that features frank sexuality but no violence, is displaying a worrying ease with misogyny. “Banning Matinée reveals a tendency in the OFLC to suppress films which strengthen female sexuality on screen and to allow films which encourage a view that female sexuality is damaged, fractured or violent.”

He’s also pointing to precedents where films depicting actual sex in complex situations (Shortbus, 9 Songs) have been passed for screening. Sounds like a case to me.