open society panel<strong>de</strong>finitely seen by the audiences, and we’veattracted very, very <strong>la</strong>rge audiences, becauseobviously in these vil<strong>la</strong>ges there’s not much todo, so everybody comes and watches.There have been extremely few negativereactions, and the few which have occurred— in the east and the south of the country— were in areas where the coalitions arefighting the war and where there is politicalresistance to elections. In other words, it is notresistance to theater itself, but to the messagethat we were <strong>de</strong>livering with it. But even thatwas very, very rare. Luckily we haven’t had anyreal problems. It has been accepted by mostAfghans. For the Afghan theater groups, thiswas also a new experience. When they cameback from this, it was like a theater revolution,because they’ve gone everywhere in the country,and everybody loves theater now. They’recoming back again, we’re going to send thetroupes back around the country in summer2005.mnouchkine During our workshop, someof the actors wanted to do an improvisation<strong>de</strong>aling with the Taliban, using the Balinesemasks we brought with us from France. Mauricehere was the only French actor in thisenormous improvisation, which was otherwisedone only with Afghan actors. Maurice and Iwere telling them yes, but with these masks,you have to remember that this is not a realTaliban. It is this mask, with specific charactertraits, and you would have to imaginethat these characters are p<strong>la</strong>ying the Taliban,that they are performing a p<strong>la</strong>y about the Taliban— because, of course, they are ridiculouspersonages, and ridicule is very precious inthat situation. But the actors wanted to actuallyp<strong>la</strong>y the Taliban. Maurice said, “No, I’mnot doing it. If it’s going to be real Taliban,we’re not doing it.” Sud<strong>de</strong>nly they un<strong>de</strong>rstood.And they accepted it. So they built the improvisationaround the scenario that a bunch ofBalinese peasants — Balinese because thesewere Topeng masks — were performing a p<strong>la</strong>ycalled The Defeat of the Taliban. It started withthat premise, and it was so beautiful becausethe peasants received texts of their p<strong>la</strong>y, TheDefeat of the Taliban, and immediately twoof them wanted to leave the stage, saying, “Idon’t want to p<strong>la</strong>y The Defeat of the Taliban!”The improvisation was totally cathartic; theimprovisation itself became the <strong>de</strong>feat of theTaliban. I don’t remember exactly how it happened,because the improvisation was suchchaos, but all of a sud<strong>de</strong>n — and we couldn’tstop — Maurice was beaten up in the middleof the whole thing. He p<strong>la</strong>yed the peasants’director, the stage director, and he was tryingto give direction to one of the “peasant” actors,but he couldn’t — they had become Taliban.Finally this woman who was among the actorsprevailed; she took a whip, the whip that theTaliban famously wiel<strong>de</strong>d to beat women, andsud<strong>de</strong>nly she turned it against the Taliban.The audience was shouting and yelling androaring with <strong>la</strong>ughter, and something happenedat that moment, really.richter Clearly, we have to continue supportingculture in this setting. Poetry is verywell <strong>de</strong>veloped and entrenched in Afghan cultureand there are traditions of Afghan poetrythat blend with Persian poetry. A thousandyears ago there were epics, different forms ofstorytelling — it’s not theater, but in any event,what we’ve seen is that culture, and the peoplewho are artists, have a status, a social status,and a respect. They are allowed a protectedspace, a special status. It may be a vulnerablesituation, but it compels us to continue to supportculture in this country.mnouchkine But Anthony, theater has to dowith the Other. It’s the art of knowing, un<strong>de</strong>rstanding,and incarnating the Other, otherpeople. Therefore it’s also a school of life and76
théâtre <strong>du</strong> soleil in afghanistanmuch more. Of course I’m not against poetry,but you can’t make the comparison. To supporttheater is also to support something moredangerous. To p<strong>la</strong>y someone else, to incarnatesomebody, you have to un<strong>de</strong>rstand them, youhave to accept them. If you are Muslim, yousud<strong>de</strong>nly have to become a Jew or a Christian.If you are Christian, you sud<strong>de</strong>nly becomeMuslim, or Jewish, or b<strong>la</strong>ck, or a dwarf, or agiant, or a woman if you are a man, or a manif you are a woman. You have to be the Other,and that is priceless — priceless. Especially in asociety based, because of history, on the refusalof the Other: the refusal of women, refusal offoreigners, refusal of somebody else. That’swhat I felt in that workshop, as I watched theactors dressing and undressing young stu<strong>de</strong>ntsin these traditional costumes. It was such anact of sharing and transformation and thatwas very precious, and in a way very political.So we must support this, and support themwhen they go back. It’s more difficult, andprobably more political and more revolutionarythan just editing beautiful poems, whichmust also be done. But sending real people,living people, there to take your things awayand sud<strong>de</strong>nly put some makeup on your face,even though it’s forty <strong>de</strong>grees Celsius an<strong>de</strong>verybody’s sweating — and voilà! They weretouching each others’ bodies, each others’hearts, and it’s very concrete. Theater has todo with concrete things and political things,and the vil<strong>la</strong>ger has to un<strong>de</strong>rstand — and wehave to make him un<strong>de</strong>rstand — that the bodyof the Other is not the <strong>de</strong>vil. That’s what theaterhas to convey, and you have to give moneyfor that.richter Well, we can’t b<strong>la</strong>me anybody butourselves for getting into this situation. Wewant to be in this situation, and I would liketo express to you and to Robert once more ouradmiration for your work, and in particu<strong>la</strong>r forwhat you’ve shared with the Afghans.7 7
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Lyon Kaboul Thèbes, aller-retourre
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Matthias LanghoffNé le 9 mai 1941
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L’équipe du spectacleEtudiants d
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ContactsContact presse :Arnaud Pré
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L’HISTOIRE« Laïos était roi de
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Villeneuve-lès-Avignon MatthiasLan
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- Page 46: The Hindu, New-Delhi, Thursday, Jan
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