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Saturday, September 7, 2024

Richard Foreman | Deep Trance Behavior in Potatoland / 2008

the difficulties of engaging with other cultures

by Douglas Messerli

 

Richard Foreman Deep Trance Behavior in Potatoland, The Ontological-Hysteric Theater, St. Marks Church, New York / the performance I saw was opening night, January 23, 2008

 

     Working through a grant from Japan (and, in this case, England) Foreman this time around incorporated film along with the myriad of ritualistic actions of his on-stage cast. While his actors engage in rites that readily mix the proceedings of a Masonic meeting with those of a highly traditional Jewish ceremony, a troupe of piano playing magicians with the bizarre visions of mediums in mid-séance (a number of the images from the Metropolitan Museum of Art show “The Imperfect Medium [a show I reviewed in My Year 2005] line the walls of the stage set), the figures upon screen take us through equally obscure rituals of behavior in Japanese and English schools.


     Foreman suggests an engagement with Japanese culture, beginning with its first image: the words “GO TO JAPAN.” Indeed, throughout the film we are engaged with various scenes from Japan and England; yet while the Japanese speak English, the English girls say very little and do a great many strange things. At one point the English women all wear paper hats, another English girl wears an eyepatch, several girls pretend to sneeze, “Kachoo.” At one point a male voice sings “Me and my shadow,” while the words on screen proclaim: “English people are afraid.”

      The English-speaking Japanese figures, however, are even more perplexing. Again and again, in heavy and occasionally almost impenetrable Japanese accents, the students of Japan proclaim their ability to be understood by the New York audience:

 

                  Japanese Man: “you understand me immediately when I say, everything is a

                                          Reminding. Knock, knock, knock

 

A short while later:

 

                 Japanese Woman: “I understand you immediately when I say”

 

                     (in letters)   “resonance inside this…..

                                  …..personal belief system”

 

A few minutes later:

 

               Japanese Man: “I understand immediately when you say I too”

 

A short time after that:

 

               Japanese boy: “you understand me immediately when I say this real speaking, 

                                      i.e.What, not what.”

 

A final example:

 

              Japanese girl: “I understand you immediately, when I say tick tock. I am here, 

                                     Tick Tock. Proof. Tick Tock.”

 

      Time and again in Foreman’s world, while we do somewhat comprehend or we get glimmers, at least, of meaning, we very much do not understand what the other precisely means; we recognize that we are leaping to conclusions, desperately attempting to link words and acts that, in truth, do not provide easy access.

      But while we may often laugh or smile at those nearly incomprehensible words and acts, at no time do we perceive these as anything but serious attempts to communicate arising from real—if private or hermetic—systems of belief. Foreman’s scenes are not skits, but references to the impossibility of truly connecting, as the film says, what’s on the screen and what’s on the stage (at one point a male voice declares: “No relationship exists between what happens on stage and what is happening on the illuminated screen….”). Yet any intelligent playgoer/filmgoer can only try to link things, a phenomenon Foreman clearly celebrates: “No relationship exists…but suddenly click….and a profound relationship does now exist click.”


      Rather than the kind of superficial internationalism, Foreman’s complex interweaving of American, English, and Japanese experiences reveals the wonderful element of the unknowable, that which even as we attempt to comprehend, remains inscrutable—the hidden relationships of culture and self. As the words on his screen indicate:

 

ONLY BEING

A TOURIST

CAN ONE

EXPERIENCE

A PLACE

 

—words which might be easily morphed into another aphorism: “Only being a tourist can one experience another.”

        Instead of laughing at cultural or personal differences, all those immutable separations between one another, Foreman encompasses them, joyfully celebrating these differences while enjoining us still to attempt the connect: click! –Not the sound of a camera, in this case, but of the mind coming to terms with the world about.

 

Los Angeles, Easter day 2008

Reprinted from Green Integer Blog (March 2008).

Friday, September 6, 2024

Arnold Weinstein | Red Eye of Love / 1962 / 1997 || Jack Gelber | Square in the Eye / 1964 [readings of plays]

eye to eye

Arnold Weinstein Red Eye of Love (New York: Grove Press, 1962); revised ed. reprinted by

     (Los Angeles: Sun Moon Press, 1997)

Jack Gelber Square in the Eye (New York: Grove Press, 1964)

 

It’s interesting to note that two of the most energetic and manic comedic plays of the early 1960s shared a titular connection with eyes. Gelber’s play, Square in the Eye, was first performed in 1965 off-Broadway at the Theater de Lys; but it first occurred in print in 1962, and was copyrighted by its publisher, Grove Press’s Evergreen books in 1964. Arnold Weinstein’s more gently satiric Red Eye of Love was performed in 1961 at The Living Theater, and was published, again by Grove Press, in 1962. Obviously, in the climate of the early 1960s these so-called “avant-garde” playwrights both saw love as something that—to borrow a phrase from the 1952 popular song “That’s Amore”—“hits your eye like a big pizza pie.” 

 

     Gelber’s play, the more emphatically absurd of the two, focuses on a would-be artist, Ed Stone, who is forced because of lack of artistic success to teach art in the New York schools. As he announces in the stand-up comedian-like prologue, he actually wanted to be a doctor, but instead has “the rare privilege of teaching art to delinquents in the New York public school system.” Accordingly, he suffers—“How I suffer,” and spends much of the play feeling sorry for himself while loathing his hilariously nasty children, Sarah and Bill, Jr.—the latter a son from his wife’s first marriage—and coveting his wife’s best friend Jane Jaffe, recently divorced from his successful artist friend, Al. Al has, evidently with far less talent than Ed, honed in on the art craze of the moment, and has filled his pockets with money, even though he has lost his wife. Ed’s nearly insane in-laws, meanwhile, are furious with him for pretending that he is Jewish, and see his admission of his lie as a betrayal of their faith. In a sense Ed’s resultant anger is aimed in too many directions to be effective; his verbal attacks—and Gelber’s play as well—are scatter-shot over too wide an area to hit any one target.

      After what appears to be a typical night in the Stone home, a gathering of the players whose loathing of one another is barely hidden by witty social dialogue, Ed stomps out, whereupon his wife suddenly becomes ill and is hospitalized. By the time he is able to find her in the hospital, gathered with his grumbling in-laws in a waiting room, the doctor reports she has died of a brain hemorrhage. With lightning quickness Gelber has transformed his comedy of anger into a comedy of regret as Ed tries to sort things out and discover, despite the doctor’s utter confusion and refusals to explain, how his now beloved ex-wife could have so suddenly expired.

     Inevitably, each survivor blames the others for the death and their lack of sympathy and love—for they have all been hit “square in the eye,” with the reality of their squalid lives full of petty bickering.

    Yet even here, Gelber refuses to allow his characters much humanity, as they scurry to quickly perform the funeral in time for Ed’s remarriage, this time to a beautiful girl with “a lot of money.” Meanwhile, Ed’s student Luis, an innocent boy who has been forced to witness the horrors of Ed’s former family life, has run off with Jane Jaffe. So everything seems to have ended for the best.

     Gelber’s dissection of love, fame, and fortune, however, is not yet over, as he returns us to Sandy’s hospital bed, just before her death, where she discusses her life with her sympathetic friend Jane—the doctors presuming the two are lesbians—and then is gradually put on trial, in retrospect, by her own children, mother, father, and husband. Sandy, accordingly, is forced to justify her life, even after death. But this time—despite her and her husband’s failures—the love the two had for one another is slowly revealed and somehow redeems their lives. That it ultimately means nothing given the fact that Ed will go on through life more successfully perhaps without her does not rob her of her dignity; indeed Sandy ultimately breaks through Gelber’s study of New York caricatures—figures described by Time magazine in 1965 as “talkocrats, the people who talk of writing novels and painting pictures, who interminably discuss the problems of home and headline,” and the various medical quacks, religious bigots, over-sexed and impotent beings Gelber’s play presents—to represent someone close to a real human being, a woman who, despite being trapped in an unfulfilling marriage, did her best to live, love, and survive.



      Weinstein’s “red eye” is less violent than Gelber’s direct hit, and his masterful play is tinged with a kind of nostalgia that might be an anathema to the former, but the satiric focus of these two works is quite similar. Although the central couple of this work, Wilmer and Selma, seem to be a perfect match and declare their love for one another several times throughout the play, they too are torn apart by fame, fortune and finances. Wilmer, a born dreamer seeking throughout his life to find “the key”—both a key to success and to spiritual fulfillment—attempts various occupations: accounting, doll-manufacturing, soldiering, and working as a butcher—all of which end in failure. One can’t blame Wilmer for not trying hard enough; indeed he takes up each profession with such zeal that he forgets his wife Selma—who like Gelber’s Sandy must endure an obnoxious son (Bez) from her previous marriage. She has no choice but to divorce Wilmer and marry the wealthy meat merchant, O. O. Martinas.

      Like Gelber, Weinstein directs his satire against various professions and institutions: police (two policemen join forces, becoming life-time “partners”), the military (during numerous wars that occur throughout the play, enemy soldiers find more in common with each other than they do with men of their own units), business tycoons (from shoeshine boy to successful tycoon, O. O. Martinas gradually builds up an empire symbolized by a high-rise department store devoted to various meats, and wanders about the play declaring his pride in being illiterate while composing outrageously bad poetry), as well as the sort of lovers featured in Broadway musicals and operettas (Selma and Wilber again and again meet one another anew, describing themselves as “your former casual acquaintance and husband”), along with scattergun attacks on society, propriety, and even Santa Claus. 

      As Selma vacillates between her love and her desire for money, both Wilber and O. O. Martinas end up with the red eyes of love, and ultimately find it easier to satisfy Selma’s needs by moving in together, creating a kind of ridiculous ménage à trois, the horrible Bez becoming an Astro-butcher who is “lost in orbit.” Weinstein’s sympathies with the artist-dreamer Wilber, however, are apparent, as the three conclude the play with the determination of all to go and live with the Navahos, “a fine folk in the field of the rug and the pot.” 

      In both these plays we see the writers grappling with one of the major issues of the day, the failure of the so-called American Dream to link human desires such as love and spiritual fulfillment with the necessary finances to survive. Love, spirit, and money are represented in both these works as what a necessary for happiness—but in everyday life they seldom can be combined. The Masonic-like search for the holy trinity of (brotherly) love, relief, and truth, seems a nearly impossible achievement in the worlds so brilliantly satirized by these two gifted playwrights.

 

Los Angeles, April 15, 2003


 About a month after I wrote this short essay, Jack Gelber died of blood cancer on May 9th, 2003 at the age of 71. I never met him and had not read his plays until I began work on From the Other Side of the Century II: A New American Drama 1960-1995 in 1996, published by my Sun & Moon Press. Co-editor Mac Wellman, who had gotten to know Gelber, argued for the inclusion of Gelber’s play The Connection in the volume; that play, however, which premiered in 1959, was one year outside of the arbitrary dates which we’d assigned as the boundaries of our focus. I now wish I’d included Square in the Eye in that anthology.

    We did include Weinstein’s play The Red Eye of Love—both of us agreeing that it was a necessary work. Indeed, correspondence with Weinstein’s agent and, ultimately, with the author himself led me to make an offer to reprint that play, which I did, with a new introduction by John Guare, in 1997, one year before the larger anthology appeared.

     I visited Weinstein in New York in February 1996, having lunch with him at the Spanish restaurant, Don Quixote, attached to The Chelsea Hotel* where he lived. I also visited his Chelsea Hotel suite, number 7-11—the first time I’d actually seen the rooms of the hotel, which were like little rabbit warrens. Arnold was a rather large man and I had a hard time imagining him writing in these quarters, let alone sleeping in them.

    Arnold and I discussed his several early plays, including Dynamite Tonight, his earlier collaborations with Paul Sills, founder of Second City Theater in Chicago, his collaboration on the autobiography of Larry Rivers, What Did I Do? (Arnold gave me a copy), his early career as a New York School poet, and his various past and future operatic endeavors as librettist for opera composer William Bolcom, including McTeague (1993) and, two years after this first encounter, A View from the Bridge (1999). I will never forget the enthusiasm he expressed about everything in his raspy, slightly crackling voice.

     A couple of days later, Arnold attended the premiere performance of my (Kier Peters’) play Still in Love, a theater-opera composed by Michael Kowalski, at Roulette, based on my play Past, Present, Future Tense. He later wrote a blurb for the CD: “A beautifully constructed, sad, sexy, and witty musical theatre piece. It’s quite a wonderful work.” Kowalski’s and my piece, in both its structure and genre, was in many ways related to the dramatic musical constructions which he and others (such as Maria Irene Fornes) had attempted to formulate in the early 1960s.

    When Weinstein’s The Red Eye of Love was republished by Sun & Moon Press, I held a party for Arnold at Applause drama bookstore on the West Side of New York on December 7, 1997. Arnold and friends read scenes from the play. Many of his old acquaintances were in attendance, including poet Kenneth Koch and Frank O’Hara’s sister Marueen (with whom I’d long before had dinner in a New York restaurant).

    At the performance, I sat with Maureen, Michael Vale (who played O. O. Martinas in the original production) and Benjamin Hayeem (the enemy soldier of the original cast).

    After the reading, I was re-introduced to Larry Rivers, accompanied by Jane Freilicher. I asked Rivers for permission to reprint his painting of Frank O’Hara in my planned Poet’s Daybook. “As long as you write a request and pay me a lot of money!” he quipped.

    Kenneth Koch seemed distant, but when Charles Bernstein arrived, he came over to talk. I asked him about his plays, to which he responded that he was very frustrated by the lack of productions. It’s hard to develop a poetic theater, he argued, in a culture that does not produce plays. “There’s no way to learn how to write such a theater,” he pronounced.

    “But,” Charles countered, “you do perform a poetic theater every time you read a poem.”

    “You’re talking nonsense,” he thundered. “It’s not at all the same thing!”

    Charles persisted, but I intervened, arguing that it’s important to distinguish between a play with actors and a performance (call it a play if you want) for one voice.

   “It’s the whole aspect of a collaboration,” Koch agreed. “You don’t know if it works if it never gets performed.”

   Charles, more meekly, stuck to his point.

   “You’re just playing with the word performance,” Koch argued. “You’d think you were a ‘Language’ poet—oh, I forgot, you are one!”**

   Someone pointed out Barney Rosset, the publisher of Grove Press, to me, and I went over to introduce myself, asking him to sign my edition of Red Eye of Love since Grove was the original publisher. He wrote: “To the publisher who is a more than worthy successor to the first one. To publish this play again is great.” I was touched, particularly since Rosset had been one of my literary heroes.

   Arnold said he couldn’t join me for dinner—he had a birthday party to attend—so I prepared to eat alone at the nearby Café Luxemborg. But in the street Arnold and his friend called out to me: they had changed their minds, and wanted to join me.

    Some years later I had dinner with Arnold in Los Angeles upon the occasion of the performances of Shlemiel the First, based on works by Isaac Singer; Weinstein had composed the lyrics for music by Zalmen Mlotek. Unfortunately, I was unable to attend the play.

    Weinstein died of cancer, at the age of 78, on September 11, 2005

 

 

*For younger readers who may not know the history of that hotel, I’ll just list some of its long-time inhabitants: besides Weinstein, it was home to writers Mark Twain, O. Henry, Dylan Thomas, Arthur C. Clarke, William Burroughs, Gregory Corso, Arthur Miller, Quentin Crisp, Gore Vidal, Tennessee Williams, Allen Ginsberg, Jack Kerouac, Brendan Behan, Jean-Paul Sartre and Simone de Beauvoir, and Thomas Wolfe; film directors and actors such as Stanley Kubrick, Shirley Clarke (who directed Gelber’s The Connection in its film version), MiloÅ¡ Forman, Lillie Langtry, Dennis Hopper, Uma Thurman, Jane Fonda and Gaby Hoffman; musicians Patti Smith, Virgil Thomson, Dee Dee Ramone, Henri Chopin, Edith Piaf, Bob Dylan, Janis Joplin, Jimi Hendrix, and Rufus Wainwright, not to forget Sid Viscious who supposedly stabbed his girlfriend Nancy Spungen to death in its rooms; along with visual artists Christo, Ralph Gibson, Robert Mapplethorpe, Frida Kahlo and Diego Rivera, Jasper Johns, Claes Oldenberg, Henri Cartier-Bresson and the whole Andy Warhol scene, including Viva, Ultra Violet, Mary Woronov, Holly Woodlawn, Edie Sedgwick, Nico, and Paul America. When I visited Arnold there, a friend, publisher, and editor, Raymond Foye, was also living in the hotel.

 

**Interestingly enough, Charles was asked to substitute for Kenneth Koch’s poetry reading class at Columbia University when Koch grew ill just before his death.

 

Los Angeles, November 27, 2006 / May 2, 2007

Reprinted from Green Integer Blog (August 2008).

 


Thursday, September 5, 2024

Max Frisch | The Arsonists / 2010

the conflagration

by Douglas Messerli

 

Max Frisch The Arsonists, translated by Alistair Beaton / The Odyssey Theatre Ensemble’s KOAN Unit / the production I saw was a matinee on May 16, 2010

 

More commonly known as Biedermann and the Fire Raisers or, in many American productions, simply as The Firebugs (my own favorite since it seems in keeping with the nature of its two central characters), the Odyssey Ensemble production was newly translated by Alistair Beaton, a version that presumably “demonstrates, once and for all…the universality of this modern seminal play.”


     For those theater-goers who did not see one of the numerous American productions of the Frisch masterpiece in the 1960s and 1970s, I’ll recount the simple story. Herr Gottlieb Biedermann (well played by Norbert Weisser), a hardworking Swiss businessman (it’s vaguely suggested that he is a hair-tonic magnate), begins the play by reading the distressing news in the daily paper about another home that has been burned to the ground by arsonists, one of a series of such events of which the chorus-fire brigade bemoans throughout the play. A man is waiting to be permitted to speak to Biedermann, but he tells his maid to send him away, perhaps afraid that the man is one of his employees, Knechtling, a loyal and talented man, whom he has fired that very day. Yet the stranger refuses to budge, and before long stands before Biedermann to explain that all he wants is a little food.

  The businessman is clearly ready to send him packing, but, in a hilariously subtle series of maneuvers, Schmitz (John Achorn), the bedraggled interloper, suggests that Biedermann is not like the others who have let him starve and suffer in the rain. Before long, Schmitz has convinced his host to feed him a meal and provide him a room for the night. And by daylight, due to a guilty conscience and an attempt to appease this potential threat, Biedermann gives in to even more ludicrous requests, including a second tenant in the form of Schmitz’s friend Eisenring (Ron Bottitta). By the next evening the two have filled the little attic with drums of petrol, and are apparently hooking up detonators.

     By this time Biedermann has no choice but to collaborate, afraid that if he sends them away they will surely burn down his house. Despite his wife’s and servant’s terrified whimpers, he plans a large dinner of cooked goose, hoping to protect his home by establishing himself as their friend.

     Gradually as the dinner proceeds, the two make it clearer and clearer that they will burn down the house—and others—that very evening! But even then, Biedermann and his wife Anna cannot truly comprehend their doom, assuming their outrageous proclamations represent a kind of subtle humor. Fire trucks zoom by distracted by other fires the two have set just outside the city, while Schmitt and Eisenring borrow the matches from their host to finish their job.

     The fire erupts, setting off nearby gas storage towers, and the city burns. No one can save the community! Evil has won.


     Written first as a radio play performed in 1953 and revised as a drama in 1958, Frisch’s well-received play, quite obviously, has long been understood as a statement of the Swiss and general European passivity when faced with the early threats of the Nazis. Frisch’s good, solid folk clearly tricked themselves that one could live a quiet life by ignoring the threats of destruction around them. Through a mix of slapstick and Brechtian statement, Frisch sent his viewer’s home with the recognition that they were all to blame for the existence of the Nazi rise and the ultimate Holocaust.

     The Odyssey producers have attempted to extend that simple parable, arguing that Frisch is speaking of not only of the particulars of World War II but any similar threat: “It’s not just about some distant historical folk in the Nazi era. Might we have seen Enron, 9/11, the real estate collapse, the bank failures, environmental tragedies etc. ahead of time, if we’d only looked more carefully?” asks Sossi in the program notes. One local Los Angeles critic, extending Sossi’s comments, even suggests that we might use Frisch’s fears to question the politics of our own time, such as those expressed by members of the Tea Party.

     Clearly Frisch’s comic paranoia can be applied to other political specters. But this playwright’s central character does not allow one simply to read him, despite his “everyman” moniker, as every country’s everyman. Even before Biedermann’s collaboration with the fire bugs, Frisch shows him as a detestable human being, as a man with little feeling for his fellow citizens. His firing of Knechtling ends with the employee suffocating in a gas-filled oven, and he and his wife’s refusal even to speak with Knechtling’s widow demonstrates their lack of feeling. Behind his wife’s back, Biedermann is also having an affair with their maid.

    Biedermann is a social conservative, but is of specific Swiss and European type, a man, who despite his lack of care for his fellow men, cannot bear having people imagine him as without a conscience. And in that sense he is as bourgeois as any good burgher can be, a man without a heart who would like his fellow men to recognize him as a being of social responsibility, a man of appearances only, with little inner being.

     A true American rightist, without this sense of social conscience, might have shot the interlopers before they even got into the house. He would certainly not have fed and bedded the strangers for the night. The fire raisers of today would have more success with some of the political left than of the right. The humor of The Arsonists relies on that irony, the paradox of standing for one thing and doing another, and it is that very pull in European culture that allowed such a conflagration to occur. Without inner convictions, the Biedermanns of the world could not read the evil in men’s hearts.

     The Beaton production cut Frisch’s final scene wherein Biedermann and Anna, awaiting their entrance into Hell, regret their actions and dissect their follies. Accordingly, in this production there is little sense of guilt, one of the major themes in all of Frisch’s work, but simply a sense of warning, like the chorus of firefighters ineffectively repeating throughout, “Watch out!”

 

Los Angeles, May 18, 2010

Reprinted from USTheater, Opera and Performance (May 2010).

 

Wednesday, September 4, 2024

Edward Albee | Me, Myself and I / 2008

between you and me

by Douglas Messerli

 

Edward Albee Me, Myself and I, The Berlind Theatre, McCarter Theatre Center, Princeton University, January 11, 2008 / the performance I saw was a matinee on January 19, 2008

 

Edward Albee’s new play, Me, Myself & I, is in some senses a return to his earliest work, more influenced by Beckett and what we used to call the absurdist theater than the several plays in the intervening years, which may have something to do with his recent return to his earliest work, The Zoo Story in writing its sequel Peter and Jerry of 2007.


     The world premiere of the new play at the Berlind Theatre at Princeton University, a production directed by Emily Mann, confronts the audience during the first scene with an architectural perspective (the set is outlined with a rectangular of strings) of a bedroom, featuring only a double bed, inhabited by Mother (Tyne Daly) and her Dr. (the hilarious Brian Murray)—a man who for the past 28 years has replaced her missing husband (he has disappeared upon the announcement that he was the father of identical twins)—sleeping, dressed still in suit and shoes. With the sudden appearance of one of the twins, OTTO, we quickly discover the depths of her lunacy as her son and Dr. recount her reactions to the news of the twin births and her illogical logical actions of naming them both (they are, after all spitting images of each other) Otto—one whose name reads left to right, the other right to left, and one whose name is capitalized, the other all in lower case! The two dress alike, and although she perceives that one (the loud and evil OTTO) does not love her while the other otto (the softer spoken good otto) is a devoted son, even she cannot tell them apart! We later discover that she cannot remember which of her Ottos was born first; she has, she declares, lost the papers!.

   So has Albee exaggerated the dilemmas of all identical twins, two beings so alike that, like many twins, they speak a kind of private language and—employing the lurid fascination of gay (and heterosexual) pornography—even share some in some sexual delights. These brothers, however, emphatically declare they are “straight”—or perhaps, to employ the malapropism of OTTO (“We’re straight as a gate”), “strait,” very narrow in their perspectives.



      Both brothers dislike their mother’s Dr., and OTTO warns him that he should leave, since their father will soon be home accompanied by six panthers and a load of emeralds with which he had promised to “bathe” their mother (the Dr. sardonically suggests the husband may have said “pave”). OTTO also announces that he is going to become Chinese and that otto is no longer his brother, that he has a new brother.

       Any family might be nonplussed by these strange pronouncements, but Mother and Dr. are not just any family. Mother is, as the Dr. suggests, utterly demented, insane as the Dr.—who can only be equally insane to remain in her bed—is there to help prove it to the audience! The results are some of Albee’s wittiest dialogue since The Zoo Story and Who’s Afraid of Virginia Woolf?. As the dueling duo attempt to debate the implications of OTTO’s statements—does his statement that otto is no longer his brother mean that otto no longer exists?—an older patron in the row in front of me spoke out, “This is all very silly—and confusing!” It is both silly and confusing, but also gleefully intriguing as Albee pushes us to realize that the relation of twins—particularly this identical pair—is every bit as impossible as the relationships each of us have with our mirror images—with ourselves.


       Indeed, the brother OTTO has discovered is his mirror image, is himself. Gradually, as he and otto describe their almost enchanted youth, the deep love they have between them, it becomes apparent that the bad-boy OTTO has been psychologically forced into his new relationship by his brother’s love for a woman, Maureen (the Mother’s conversations with the Irish, Chippewa-Indian, Scottish, French girl are some of the funniest of the play). Even though he does what any healthy identical twin might do, beds Maureen pretending to be his brother, OTTO clearly feels in this new relationship that he has lost himself to the intruder. He has found himself again, accordingly, as a new man, as a Chinese man whose brother is the man in the mirror, Otto (an italicized self).

      Unfortunately, the second act is only a playing out of the situation of the first. However, if Daly in the first seemed uneasy with the shifting realities of the play, by the second act she had clearly discovered herself as a truly mad Mother, destroying nearly everything in her path. Like a kind of Beckettian Mamma Rose, in her bullying insanity, Mother sees herself as doing the very best by everyone. After an impossibly crazed conversation with Maureen, a woman worried about otto’s sanity since his brother has refused his existence, Mother declares to Dr., “Well that went well, I think.”

     When all in this dysfunctional family seem doomed in their attempts to love, the father miraculously does return in a coach led by six blank panthers followed by a cart of glowing emeralds—brilliantly portrayed in emblematic form as “The Happy Ending”—Mother excoriates her husband for having abandoned her. To everyone’s amazement, without saying a word, the former Father returns to his coach and speeds off. The family is left again in complete abandonment to their “strait” self-loves and loathing. Yet as the two twins, OTTO and otto, hug goodbye—perceiving there is still something left of their intense former relationship—we realize that they are better off on their own than as beings entrapped in each other’s identity, that they will stumble along in the gap just as we all do, forward or backward, loudly or softly, for better or worse.

 

New York, January 20, 2008

Reprinted from Green Integer Blog (February 2008).

Index of Entries (by author, composer, lyricist, choreographer, or performer)

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