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4 from ritual to theater and back: the efficacy ... - AAAARG.ORG

4 from ritual to theater and back: the efficacy ... - AAAARG.ORG

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ing in<strong>to</strong> a special place a transcendent O<strong>the</strong>r who exists <strong>the</strong>n-<strong>and</strong>now<br />

<strong>and</strong> later-<strong>and</strong>-now; <strong>to</strong> be in a trance <strong>and</strong> <strong>to</strong> be conscious; <strong>to</strong> focus<br />

on a select group sharing a secret language <strong>and</strong> <strong>to</strong> broadcast <strong>to</strong> <strong>the</strong><br />

largest possible audience of strangers; <strong>to</strong> play in order <strong>to</strong> satisfy a felt<br />

obligation <strong>and</strong> <strong>to</strong> play only under an Equity contract for cash. These<br />

oppositions, <strong>and</strong> o<strong>the</strong>rs generated by <strong>the</strong>m, comprise performance: an<br />

active situation, a continuous turbulent process of transformation. The<br />

move <strong>from</strong> <strong>ritual</strong> <strong>to</strong> <strong><strong>the</strong>ater</strong> happens when a participating audience<br />

fragments in<strong>to</strong> a collection of people who attend because <strong>the</strong> show is<br />

advertised, who pay admission, who evaluate what <strong>the</strong>y are going <strong>to</strong><br />

see before, during, <strong>and</strong> after seeing it. The move <strong>from</strong> <strong><strong>the</strong>ater</strong> <strong>to</strong> <strong>ritual</strong><br />

happens when <strong>the</strong> audience is transformed <strong>from</strong> a collection of<br />

separate individuals in<strong>to</strong> a group or congregation of participants.<br />

These polar tendencies are present in all performances. Brecht, <strong>and</strong><br />

Meyerhold before him, worked <strong>to</strong> keep alive <strong>the</strong> tensions between<br />

<strong>the</strong>se extremes. They wanted <strong>to</strong> move audiences <strong>back</strong> <strong>and</strong> forth<br />

moment <strong>to</strong> moment. The way Brecht’s Verfremdung works is <strong>to</strong> unexpectedly<br />

shift mode, style, rhythm, perspective so that at <strong>the</strong> moment <strong>and</strong><br />

place of change, when an emotional scene is abruptly halted, or a<br />

“cold” scene suddenly becomes moving, <strong>the</strong> dramatist, direc<strong>to</strong>r, or<br />

performer (whoever is “authoring” <strong>the</strong> moment) can insert her or his<br />

own “statement,” an ironic or telling comment that encourages <strong>the</strong><br />

specta<strong>to</strong>r <strong>to</strong> think about what’s been seen <strong>and</strong>/or felt. The performance<br />

structure is broken open by its anti-structure <strong>and</strong> in that liminal space a<br />

direct communication, a potentially deep contact, connects author <strong>to</strong><br />

audience. Of all <strong>the</strong> experiments with <strong>the</strong>atrical structure over <strong>the</strong> past<br />

century this one is most likely <strong>to</strong> stick. In it are resonances of medieval<br />

<strong><strong>the</strong>ater</strong> as well as of many folk <strong><strong>the</strong>ater</strong>s existing now.<br />

CONCLUSIONS<br />

<strong>from</strong> <strong>ritual</strong> <strong>to</strong> <strong><strong>the</strong>ater</strong> <strong>and</strong> <strong>back</strong> 157<br />

I can best summarize by drawing four simple models, explaining each<br />

in turn.<br />

A meeting takes place at a market or on a battlefield. Goods are traded,

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