I've often thought that the major weakness in Australian theatre is its writing. We have an astonishing design culture, an embarrassment of talented actors, and directors, young and established, aplenty. But while our theatre artists can work as if they live in the 21st century, writers are trammelled in expectations and conventions that seem to belong in the Menzies imaginary. This struck me forcibly while watching André Bastian's fascinating production of Elfriede Jelinek's 2002 plays, Princess Dramas, at Red Stitch last week. Scandalously, this is the first production of Jelenik's work in Australia. The introduction to the review got longer and longer, and still I wasn't discussing Jelinek. So I'm getting this out of my hair, and the review should follow directly.
In Australian theatre, we have an obsession with the "classics". Do we produce too few? Do we do too many, at the expense of "new work"? Is it legitimate to rework them? What is a "classic", anyway? In the most recent spin on this question, Peter Craven briefly examined the canonical plays routinely done in London, and compared them to what appears on our own main stages. Unsurprisingly, this shows that we do "lesser" classics (and that term is a whole argument in itself) much less frequently than in London. I am reminded of Michael Billington's shock a couple of decades ago, outside a Cheek by Jowl production of The Duchess of Malfi in Melbourne, that most people he had spoken to had never read the play before, let alone seen it.
Given the population of Greater London is about two thirds of the entire population of Australia, it's unsurprising that there should be a smaller ecology. This needn't mean a narrow focus, although in practice it often does. I've thought for years that this obsession with classics prompts a deeper question, which is touched on by STC associate director Tom Wright in Craven's article: the narrow range of theatre that makes its way to our main stages and into our cultural memory. Wright labels it "canonical collapse", "a failure of cultural memory or curiosity". Ominously, Wright comments: "the pool shrinks every generation and we just get more and more versions of the same". The only argument I'd have with Wright's proposition is a question: where was the canon to begin with?
In saying this, I don't want to erase the work that is achieved here, often in the teeth of considerable odds. Look through the reviews logged on this blog over the past seven years, and you'll see many productions that give the lie to any easy generalisation. The danger of any polemic is that it can simply sweep aside what has been achieved in terms of expanding possibility: I don't wish to do that. It's not true of all our main stages, either: the Sydney Theatre Company, Malthouse Theatre and Belvoir St, to pick a few, have shown over the past few years what main stage companies can do to widen our theatrical language. But I'm sure even they will admit their limitations. What I'm chasing here is a pervasive anti-intellectualism in our culture, which, like the Christian Right in Victoria, exercises a disproportionate influence over our collective theatrical imagination.
What we have in our main stage culture - and often off the main stages too, although independent theatres heroically attempt to broaden the meme pool - is a limited theatrical vocabulary. It's far too easy for a single idea of theatre to dominate the culture; and, as the responses to the Malthouse/STC's Baal demonstrated amply, we have some very sentimentalised ideas of what theatre can be, which automatically discount anything that steps outside them. We can admit a few exceptions (after a struggle) such as the work of Benedict Andrews, but then these become their own hegemonies, representing a singular "alternative".
It's as if the culture can only ever be a binary, two things in conflict. Since when was that true about anything? It's perfectly possible for a single human being to enjoy all sorts of things, from video games to the poetry of JH Prynne. A culture can, ideally, simultaneously sustain all sorts of activities. If it does so, each enriches the others: possibilities open for cross fertilisations that can lead to something genuinely new. But there's no getting away from the fact that we're looking through a narrow window.
Compare, for instance, the MTC's current season with the 2010-11 season at the Théâtre de la Ville. The Théâtre de la Ville is Paris's most mainstream subsidised theatre, the French equivalent of the MTC. There's Shakespeare (As You Like It, A Winter's Tale), Ionesco (two plays - Rhinoceros and A Frenzy for Two) and Chekhov (The Wedding). Plus a menu of "classics" we never get to see, including but not limited to Giacomo Leopardi, Maurice Maeterlink, Pierre Corneille and Christopher Marlowe. Plus a bunch of contemporary theatre, including Norwegian playwright Jon Fosse (although perhaps the most produced contemporary European playwright, again seldom done here), Katie Mitchell, Theatre de Complicite's take on the modern Japanese master Jun'Ichiro Tanizaki, and, interestingly, 1927's The Animals and Children Took to the Streets, which actually premiered in Melbourne at the Malthouse. There's even a reading of Afghan women's poetry, in French and Persian. And that's only some of it.
There are complex reasons for this difference, funding being only the most basic. Even given Sarkozy's swingeing cuts to the arts budget, French theatre, like much European work, is massively better subsidised than ours. In practice, this means not only a wider range of work; crucially, it means cheaper tickets and thus bigger audiences. And because these audiences are exposed to a huge range of theatre, both contemporary and classic, they tend to be informed, unabashed, curious and critical. After all, the only way to learn about theatre is to see a lot of it. And it also, crucially, means that contemporary work has a far vaster range of possibilities from which to begin.
Figure it out for yourself: the most expensive tickets for the most lavish productions at the Theatre de la Ville work out to around $40. We can pay three times as much for comparable productions, even if we have the chance to see them. What makes theatre elite here is not the ideas that inform it, but how expensive it is. And the less that is offered, the more parochial and intimidated the audience; the more parochial and intimidated the audience, the more parochial and intimidated the programming. So it is that what is considered mainstream fare elsewhere becomes risky and dangerous here. This is the problem of "canonical collapse" in its true vicious circle.
I'd argue that the most grievous impact of canonical collapse is on new writing. It's a simple equation: the richer the cultural soil, the more diverse, more confident, more informedly experimental is the work that comes from it. Writers can make do by amassing libraries of work they might never see performed, but then what? The culture itself discourages the work that might emerge from that stimulation. Without a cultural context which recognises the forces, influences and ideas that informs what they write, without audiences driven by curiosity rather than a fear of seeming stupid and a desire for confirmation, they might as well be writing in an alien language.
One virtue of Australian theatre is that it tends to be less Anglocentric than the rest of the English-speaking world: this is the advantage of being a satellite colony rather than a theatre centre like London or New York. Festival directors from Anthony Steel to Kristy Edmunds have introduced audiences to contemporary international work; directors such as Barrie Kosky, Michael Kantor, Benedict Andrews, Daniel Sclusser, André Bastian and others have forged a Australian-European aesthetic which has done much to expand our stage language. But almost all our theatrical innovation, by default, has been in design, performance and direction.
Of course there are contemporary writers who are working outside the conventions: Cynthia Troup, Margaret Cameron or Jane Montgomery-Griffiths are excellent examples of just that kind of theatre writer. This kind of work, which springs intelligently from the the complex meld of ideas called (often dismissively) post-modernism is permitted to exist on the edge of things. (As an aside, it's provoking that my first reach in thinking of this kind of work comes up with all women, whereas the directors are all men). In a culture which has never put a main stage spotlight even on Sarah Kane or Jon Fosse, who are among the major playwrights of our time, it is difficult to see any of them existing outside the margins. It's simply impossible to see them inhabiting the kind of central cultural position of a writer like, say, Elfriede Jelenik. And my concern is that this blindness impoverishes all our writing, from the most marginal to the most mainstream. It's as if are starving to death in the midst of infinite plenty, totally unaware that we are hungry.
Aside from poetry (and even there, not all the time), almost all of our literary art, inside and outside theatre, assumes that writing is an expression of a prior subjectivity, which most usually devolves to the author (this is allied to an anxiety about "authenticity", which has most often seemed to me to be a covert hatred of imagination, and which has given rise to at least two famous hoaxes - Helen Demidenko and Norma Khouri). Within this assumption is a bunch of implied conventions about character and narration.
These assumptions function invisibly, like the air; because they are ubiquitous, they are considered "natural"; but in fact, they are no more natural than guitars or monorails. What's ever been "natural" about a bunch of people in costumes pretending to be other people in front of a third bunch of people who have paid for the privilege of watching them? Audiences are merely trained to expect character, plot, and their ensuing emotional gratification, and to think this is "good theatre". But a downside of these expectations is that is that they are also trained to almost completely ignore the language that creates these things: like the conventions, the language is invisible. When language becomes visible, when it insists itself by becoming less than transparent or even poetic, there's trouble.
This is not to say that plays that work with character, plot et al are without pleasure (see above note about negative capability); but the lack of this linguistic awareness does considerably limit the possibilities of writing in the theatre. Worse, this linguistic unconsciousness actually makes it difficult to see the virtues of those "classics" that operate either outside or more freely within those conventions: Ibsen suffers from this as much as Kane. I'd say this content/style division is pretty much universal in the English-speaking mainstream theatre; in fact, as Susan Sontag pointed out decades ago, it's pretty nigh impossible to avoid it in any discussion of art, as it's so deeply embedded in our aesthetic assumptions. But it reaches a particular crisis in writing for theatre. While design and direction are permitted to be as conscious and metatheatrical as you like, writing tends to be imprisoned in one version or other of these central conventions, and is expected to deliver accordingly.
These assumptions are, most baldly, commercial considerations, more concerned with attracting audiences than with the work itself. So we get the toxic questions that circle around Australian writing: who is your audience? to whom are you marketing your product? And this automatically slams down on possibility, becoming a self-censorship that is much more effective than any conscious policy by any company or any individual.
I don't wish to point fingers here. I'm as aware as anyone of how hard many people work, both inside and outside institutions, to expand possibility, only to find themselves stumped by something that is in fact a self-perpetuating macrocosm. Articulating a problem is one thing: what to do about it, even whether anything should be done, is another question altogether. If you look at the culture as a whole, it seems the battle is overwhelmingly lost: the mass media marginalisation of art is a given; art as a commodity, despite flurries here and there, is a given; and artists continue to struggle to make art despite it all. Does it matter if our theatre culture - and by this I mean, equally, audiences as well as the rest of us - is fundamentally anti-intellectual? Is it enough to have small pools of questioning around the edges, to pay our way to heaven? Is what we have as good as it gets here? I actually don't know.
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