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

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162<br />

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

The great antiquity of <strong>the</strong> trickster should be suggested first of all by<br />

his being much <strong>the</strong> same in both Paleosiberian <strong>and</strong> American hunting<br />

tribes; <strong>and</strong> again by <strong>the</strong> fact that <strong>the</strong> more a tribe has been influenced<br />

by agriculture in America, <strong>the</strong> less important he becomes in <strong>the</strong> <strong>to</strong>tal<br />

tribal mythology as compared with his pre-eminence among both<br />

Siberian <strong>and</strong> American hunters. . . . We must not forget <strong>the</strong> element of<br />

entertainment in Old World shamanism: were tales of <strong>the</strong> erotic escapades<br />

of eagle-Zeus once <strong>to</strong>ld in <strong>the</strong> same <strong>to</strong>ne of voice as those of<br />

Sibero-American Raven? And did not shamanistic rivalry develop<br />

in<strong>to</strong> both <strong>the</strong> Dionysian bard-contests of Greek drama in <strong>the</strong><br />

Old World <strong>and</strong> in<strong>to</strong> midewewin medicine-shows in <strong>the</strong> New? As for<br />

that, have modern medicine-men entirely lost <strong>the</strong> old shamanic<br />

self-dramatization?<br />

(La Barre 1972: 195–6)<br />

So wherever we look, <strong>and</strong> no matter how far <strong>back</strong>, <strong><strong>the</strong>ater</strong> is a mixture,<br />

a braid, of entertainment <strong>and</strong> <strong>ritual</strong>. At one moment <strong>ritual</strong> sems <strong>to</strong> be<br />

<strong>the</strong> source, at ano<strong>the</strong>r it is entertainment. They are gemini acrobats,<br />

tumbling over one ano<strong>the</strong>r, nei<strong>the</strong>r one always on <strong>to</strong>p, nei<strong>the</strong>r one<br />

always first.<br />

Even at this more or less quiet moment* it’s clear that orthodox<br />

dramaturgy – <strong>the</strong> <strong><strong>the</strong>ater</strong> of plays behind prosceniums, in fixed settings,<br />

for a settled audience, relating s<strong>to</strong>ries as if <strong>the</strong>y were happening<br />

<strong>to</strong> o<strong>the</strong>rs – is finished. At least this kind of <strong><strong>the</strong>ater</strong> doesn’t meet <strong>the</strong><br />

needs of many people, needs as old as <strong><strong>the</strong>ater</strong> itself, combining <strong>ritual</strong><br />

<strong>and</strong> entertainment. These needs also include group interactions as one<br />

of <strong>the</strong> remedies for runaway mechanistic technologies. I am not against<br />

technology – I haven’t yet traded in my Manhattan loft for a Vermont<br />

cabin. But I know a need exists for encounters that are nei<strong>the</strong>r just<br />

informal person-<strong>to</strong>-person ga<strong>the</strong>rings like parties nor formal, mediated<br />

programmed routines like office or fac<strong>to</strong>ry work – or watching.<br />

TV <strong>and</strong> movies for that matter.<br />

Theater is a middle world where groups actually interact not only<br />

through audience participation but by subtler means of audience inclusion<br />

<strong>and</strong> environmental staging. Theater combines artistic-composed<br />

* 1974; revised 1986 (still pretty silent).

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