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Tuesday, September 10, 2024

Tennessee Williams | Vieux Carré / 2010

bow down and be dim

by Douglas Messerli

 

Tennessee Williams Vieux Carré, conceived and performed by The Wooster Group / the performance I saw was on Sunday, December 5, 2010 at Redcat (The Roy and Edna Disney/CalArts Theater in The Walt Disney Concert Hall Complex) Los Angeles

 

Although Tennessee Williams began writing his play Vieux Carré in 1938, the play did not appear on Broadway until 1977, and then lasted only 5 performances. The New York Times critic Clive Barnes summarized: " It is a play of blatant melodrama and crepuscular atmosphere," but admitted that that might be said of any Williams play. "You leave the theater with the impression of having been told a secret," he concluded.

 

    The Wooster Group's reconstructed performance of this unknown work leaves one, strangely enough, with the same feeling, that Williams is revealing something here that no matter how you reimagine its structure remains potent. If his autobiographically-tinted The Glass Menagerie only hints at personal realities, the next step of his life—Williams’ emergence into the dark world of New Orleans' French Quarter—is revealed with an almost horrific honesty that can only make one, at times, want to look away.

     If "Rise and Shine" was the daily aspiration in that earlier play (at least for Amanda Wingfield), The Writer of Vieux Carré seems to live a life in the shadow of his mother's proclamation, in a world ruled by a declaration to "Bow Dow and Be Dim." From the beginning of the play, all the characters except The Writer (Ari Fliakos) have learned how to crawl. The metal-like cages of the Wooster production which signify the rooms of Mrs. Wire's (Kate Valk) boarding house for the destitute are strewn with clothing and personal belongings as if the inhabitants spent most of their lives on the floor or in bed. In fact, they do precisely that.


     Mrs. Wire has recently taken to sleeping in the hall in order to keep a better eye on her immoral and deceitful tenants, shouting out for the occasional help of the mad travesty of a nurse, "Nursie" (Kanez Schaal), who seems simultaneously permanently servile and yet about to revolt. The Writer's next-door neighbor, the artist Nightingale (the excellent Scott Shepherd), goes about, in this version, with a large rubber dildo sprouting through the zipper of his pants. This gay Priapus is forever on the make, and knows just how to relieve the sufferings of the lonely new boy just landed in this dump. Yet, of all the characters, the consumptive artist is the most loving and caring, at times almost replacing the resilient southern mother The Writer has left. Certainly, like Amanda Wingfield of The Glass Menagerie, he has the most comic lines.

     In what I now perceive as a brilliant directorial decision, Elizabeth LeCompte cast two of the characters as their polar opposites. Kate Valk, the dreadful Mrs. Wire, also plays another of The Writer's acquaintances in this zoo of lost lives, Jane Sparks, a seemingly normal young woman who has somehow lost her way, becoming trapped in a life given over to sex. The object of her desire is a seedy hick who works at the local strip bar, Tye McCool (also Scott Shepherd), who is anything but "cool," but like Nightingale goes about with a hard-on most of time and sees himself as a kind of heterosexual Priapus who won't "let a fag blow him for less than a $100." Both Nightingale and The Writer desire him, despite their recognition that he is a burned-out heroin addict. In the lonely world in which they exist, nearly anyone will do in a pinch.

     Although both Nightingale and McCool are sexually consumed, however, neither can be said to be, like the Roman God they bow to, generative. And their lovemaking ends, generally, in disgust.

     It is a disgusting world in which they live. McCool excuses his most recent heroin episode on his knowledge that his boss has turned his dogs upon the bar's "Champagne girl," the lead stripper, when she threatened to leave him. The dogs literally "ate" her, he reports—reminding us somewhat of the dreadful fate of Sebastian Venerable in Suddenly Last Summer. All of the figures of this play are, in one way or another, being eaten up, consumed. Jane, it turns out, has a serious blood disease and will soon die. By play's end Nightingale is so sick, symbolized by the loss of his erect penis, that is he taken away to a public institution to die. McCool, we recognize, is so caught up in a world of crime and drugs that it can't be long before he too "will go to Spain," as the underworld figures describe their colleague's sudden disappearance.


     Beginning his tenure as a true innocent, The Writer has quickly gotten involved with Mrs. Wire's attempts to open a restaurant in her room, and is forced to testify that she is innocent (even though he has seen her do it) in trying to burn the photographer living below her with hot water. After an operation for an eye cataract, he can, symbolically speaking, no longer see the truth. By the second act of this work The Writer has become one with the destroyed beings who surround him, raping Nightingale and attempting to sexually attack the drunken McCool.

     For a few moments it seems like The Writer may escape this nightmarish society, as he meets a young man, Sky, who, about to head West for a new life, asks him to join in the voyage. But we soon discover that it is impossible. Just as Nightingale and McCool have been symbolized by their erect members, so is The Writer tied to his headphones, keyboard, and video screen as he attempts to tell his story as quickly as it is being told to him, or, as he tells the story to its characters as quickly as they might enact it. There is little difference; either way, we see that he is clearly frozen in space; Sky does not show up to save him from himself. At play's end, The Writer is strangely at peace with the silence surrounding the disappearance of the others with whom he has shared his life or created.

    In short, The Writer, it appears, is now as corrupt and uncaring as the people he met when he first arrived in Vieux Carré, and in the process has been swept up into the evil world of his own imagination. If nothing else, the man we see now welcoming the quietude is the polar opposite of the boy at the beginning of the play crying out of loneliness in his room.

       

Los Angeles, December 10, 2010

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

Monday, September 9, 2024

Richard Rodgers, Oscar Hammerstein II, and Joshua Logan | South Pacific / 2008

confused by paradise

by Douglas Messerli

 

Richard Rodgers (music), Oscar Hammerstein II (lyrics), Oscar Hammerstein II and Joshua Logan (book, based on Tales of the South Pacific by James A. Michener) South Pacific / New York, Lincoln Center Theater at the Vivian Beaumont / the performance I attended was on May 9, 2008

 

Whenever I think of the great Rodgers and Hammerstein musicals other than the early and more energized Oklahoma! (see My Year 2003) I feel slightly claustrophobic, as if their often sugary, sweet songs and sensibilities had stuck to my skin. Certainly, I recognize Carousel, South Pacific and The King and I as great musicals, and I’ve watched the movie versions of these works countless times; but by the time of the megahit The Sound of Music (a musical I endured for several weeks of rehearsal and performances in the role of Max in high school) I could scarcely tolerate their work (I have seen the Julie Andrews movie only twice!); their Chinese-American travesty, Flower Drum Song, seems to me an embarrassment!


      How could I resist, however, a revival of South Pacific—50 years after the motion picture and nearly 60 years after its original Broadway production—at Lincoln Center Theatre at the Vivien Beaumont Theater, described by the New York Times: “I know we’re not supposed to expect perfection in the imperfect world, but I’m darned if I can find one serious flaw in this production.”? Even at the scalper’s price of $240—twice the listed ticket price—I was willing to put up and shut up, despite the fact that some of my friends, including Charles Bernstein, who reported he shared my reservations about the noted music-writing duo, may have felt I had fallen into some childhood reverie.

     From the moment the curtain rises on two beautiful, supposedly Polynesian-French children singing “Dites-Moi,” the audience perceives that they have entered another world, a world—intimated, in this production, by the written passage by original author James Michener upon the scrim—of enormous beauty and utter strangeness, where an old woman, whom we later discover as Bloody Mary, attempts to sell the sailors human heads on a ocean beach that looks out upon a stunningly beautiful volcanic island in the distance. This is, indeed, an enchanted world, but also a world of strangers, a “crowded room”—a theater of war—wherein different cultures encounter one another.

     Nelly Forbush is all in a flutter about finding the perfect man (a cultured Western European), and is even able to accept Emile de Becque’s explanation of why he is a “murderer”—after all, he killed a “bully.” Yet, it soon becomes intolerable to her that he has embraced a culture truly foreign to her, along with a Tonkanese wife, with whom he has produced the two beautiful children with whom the musical begins!

      The whole of American history, I would argue, might be summarized by various issues relating to our ability to assimilate almost any form of violence while being absolutely unable to accept any, but the most conventional, forms of love!

     By the second scene, where the all-male chorus, who, unlike the officers, are trapped in sexual isolation (they are not permitted to fraternize with the ensigns and the French planters have placed their daughters on isolated islands) sing their paean to the special and irreplaceable qualities of the opposite sex, I came to recognize that at the heart of this work is not sexual longing—albeit something that is clearly in evidence throughout the musical—as much as the sexual innocence, along with the spiritual and intellectual innocence the Americans represent.

     For the Seabees and Sailors, Bloody Mary—an earth mother perhaps, but a sad imitation of female beauty (her skin is as tender, we are told, as "Dimaggio's glove")—is their only available associate (“Bloody Mary is the girl I love…, now ain’t that too damn bad!). And when they sing of their sexual longing, the opposite sex is not represented by a full-bodied woman, but through the American slang word, representing a diminished notion of the sex, a “dame” (or, contrarily, if one defines the word as do the British, some one of higher position, and therefore out of their reach).

     Nelly, moreover, immediately describes herself as a “hick,” and later reiterates that she is “corny as Kansas in August,” “normal as blueberry pie,” that she is a knucklehead, a “cockeyed optimist”—in short out of sorts with the world in which she has discovered herself. As if we needed further evidence of separation, actor Kelli O’Hara speaks in a convincing southern twang (the actress was born in the South) which forces us to realize just how out of place she and the Americans are in this tropical paradise, how confused they are in being confined to such a heavenly spot.  These Americans, obviously, are the terrifying innocents of Blake and, centuries later, of Graham Greene, a folk who, while pretending to embrace the world, shun everything outside themselves or often destroy or displace what they cannot comprehend—while sanctimoniously boasting of their malady.

      Throughout South Pacific, however, we get evidence of cracks in that wall of sexual “normality.” In their isolation, the all-male chorus comes to define the homoerotic nature of much of Rodger’s and Hammerstein’s musical, a situation underlined in the Lincoln Center production by Christopher Gattelli’s choreography, wherein several of his male dancers cavort with each other, posing in positions of the opposite sex.

     Seabee Luther Billis—who beautifully washes and irons Nelly’s clothes (he’s especially good with the pleats), cleverly weaves native skirts, prefers the all-male boar’s-tooth ceremony to the other sites of Bali Ha’i (even when he does embrace a woman, it is during a religious ceremony), and later performs as Nelly Forbush’s “girlfriend” Honey Bun—is much ridiculed as a representative of a love that not only cannot speak its name, but in the World War II atmosphere of the writing, suffers no language with which one could even ask.

     The “saxy lieutenant,” Joe Cable, who Bloody Mary picks out for her beautiful daughter Liat, is also an innocent—so innocent that he cannot even imagine that Mary might have a daughter, as if Liat were of virgin birth—and, enveloped in innocence, is only too ready to copulate with the young girl, who, the story hints, is not even of (American) legal age. He is unable to embrace the idea, moreover, that in the morality of Tonakese culture such an act might be understood as a prelude to marriage! He is indeed, as Bloody Mary describes him "a stingy bastard."


     While Nelly tries to convince herself that the irrationality of racism is somehow natural and innate, Joe recognizes it is something learned, a thing “carefully taught,” which he expresses in one of Rodger’s and Hammerstein’s most politically aware songs of their career, which for me washes away some of that sticky residue of their sentimental songs better than Nelly is able to wash her would-be lover “out of her hair.”

     For James Michener and, consequently, Hammerstein and Logan, the only solution to such a crisis is to follow Papa Hemmingway’s lead and send the male characters on a hunting expedition, in this case a search for Japanese naval movements in the neighboring islands. Despite their moral outrage against racism, the writers sacrifice Joe Cable—if he survives, he, after all, is now ready to marry Liat—allowing the Frenchman de Becque to return to the wiser Nelly, ready to forgive him his earlier racial “transgression,” and to embrace both his children and life.

      For all my seeming sarcasm, however, by musical’s end all characters have the potential for change. Despite the violence around them, love has altered their lives, and those who return home will hopefully arrive as figures—like the leading characters of this work—transformed by the culture(s) they have been forced to face, a fact that could not have been made clearer than in the Lincoln Center’s production of the penultimate scene, where the soldiers, gathered in military formation, march off—not to the strains of some patriotic anthem, as one might expect, but to the quietly chanted lyrics of the absurd love-song “Honey Bun”:

 

                                      A hundred and one pounds of fun,

                                      That’s my little Honey Bun.

                                      Get a load of Honey Bun tonight.

 

New York, May 10, 2008

Reprinted from Green Integer Blog (June 2008).

Sunday, September 8, 2024

Rajiv Joseph | Bengal Tiger at the Baghdad Zoo / 2010

tyger! tyger! burning bright

by Douglas Messerli

 

Rajiv Joseph Bengal Tiger at the Baghdad Zoo / Center Theatre Group/Kirk Douglas Theatre, May 2009 / the production I saw was at the Center Theatre Group / Mark Taper Forum, matinee of May 8, 2010

 

Built in 1971, the Baghdad Zoo was long known for its insufficient and inhumane conditions. It was closed by Saddam Hussein in the Spring of 2002, at which time he used it as a kind of semi-military base. The 2003 invasion killed all but 35 of the original 650-700 animals housed in the zoo. Several lions escaped, to be rounded up by American soldiers, three of them shot by American forces. Other animals were looted or found dying of starvation and thirst, including Uday Hussein's (Saddam's violent son) Siberian tiger. In mid-April of 2003 a South African conservationist, Lawrence Anthony, visited the zoo and with Baghdad Zoo directors began caring and feeding the few remaining animals. U.S. Army Captain William Sumner, officer in charge of the zoo, also helped with the protection of the animals.



     On September 18, 2003, Specialist Keith Mitchell, after sneaking a cooler with beer into the zoo and drinking a bottle, had his arm severely mauled by a male Bengal tiger. What happened to enrage the tiger is uncertain, with varying reports, but two soldiers, hearing Mitchell's scream, ran to help. One shot at the tiger, but missed; the second fired a pistol and hit the tiger in the shoulder. The tiger later died of internal bleeding.

     This bizarre series of events is merely a starting point for Rajiv Joseph's appealing meditation on the meaninglessness of our times. Not only is the Baghdad of 2003, a war-ravaged city, but a city filled with citizens haunted by the past and present. At the center, and symbolic of thousands of others, is Musa (Arian Moayed), a dreamer, who, as a gardener, has created Uday Hussein's grand topiary filled with a green elephant, giraffe, camel, and various other marvelous creatures. Musa's young sister, eager to see the wonders he has created, visits that enchanted garden, only to be taken by Uday, raped and brutally murdered. At the time of the play, the desperately troubled young man is serving as a translator to the American military, a job filled with its own horrors as Joseph shows us through a raid on the home of a seemingly innocent Iraqi family, which ends with the mental breakdown  of Kev (Brad Fleischer), the soldier who has shot the Bengal Tiger at the zoo.



     The two American soldiers involved in the tiger's death have been tossed into such a insane world that neither can comprehend how to survive. Tom, the brighter of the two, has participated in the raid on Uday's and Qusay's homes, where he evidently shot Uday. From Uday's palace he has stolen two objects, a gold pistol and a toilet seat also made of gold. Like the old testament idolaters, Tom looks to these meaningless objects as the answer to his future, to a life outside of the horrors in which he now finds himself.

    Kev is a near idiot, who speaks in an American argot that even he cannot explain. One of the funniest scenes in the play revolves around Musa's attempt to understand the word "bitch," added to sentences, sometimes even endearments. Throughout most of the first act, Kev is like the proverbial Midwesterner who writes letters beginning: "How are you. I am fine."


    The tiger changes everything for both. Tom's arm is torn away, and he must return home for treatment and a prosthetic hand. Kev, as I have mentioned, loses his mind, convinced he is being haunted by the tiger who follows him everywhere. Meanwhile, he has lost Tom's golden gun in raid, the fact of which enrages the returned soldier, and leads, ultimately, to Kev's suicide.


     If this all sounds gruesome, it is—these are the events, after all, of an insane war. Yet Joseph slightly skews the horrifying facts to probe—at times poetically and provocatively and other times comically, even inanely—what it all means; how do these impossible realities fit together in the larger frame of things? The tiger (played by Kevin Tighe/in the performance I saw by Paul Dillon) cannot die, despite his murder, and wanders about Bagdad trying to piece things together, to comprehend how God could have created him to eat living beings and yet damn him for doing so. Kev also wanders the city after death, suddenly beginning to comprehend information and language in way that he could never do while he lived. Musa is, in turn, haunted by Uday—who visits him with the head of his brother in a plastic bag—and by his own sister. Bagdad, it is clear, is a world of shadows, generations of walking, living dead.

     The only one seemingly less haunted—although he does see Kev—is Tom, a man so deluded and selfish that he hires a prostitute, not for regular sex, but to jack him off as he was once able to do with his own right hand. He is determined to retrieve his ill-gotten booty; like the US soldiers he represents, his only vision for a future is an abstract American dream fueled by the promise of EBay checks.

     When, in a fit of anger and true fear, Musa shoots and kills Tom with Uday's golden gun, the soldier, unlike the others, does not become a shadow, but like the lions before him, merely fades into death. In that act, however, Musa has laid no ghosts to rest, but merely turned into another Uday, a tortured man who enjoys torturing others. The tiger returns to its primal needs, feeding on human flesh. The world, as Musa has suggested, is God's only answer:

 

                            God has spoken. This world—this is what he said.

 

Whether that is a horrible reality or a hopeful one depends, it appears, on what each of us makes of our existence.

 

Los Angeles, May 15, 2010

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

 

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), Miloš 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).

 


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

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