Yukio Ninagawa （1935-2016） was expected to achieve in a few years the great milestone of directing the complete collection of Shakespeare plays in new Japanese translations. This paper reconsiders Ninagawa＇s direct...Yukio Ninagawa （1935-2016） was expected to achieve in a few years the great milestone of directing the complete collection of Shakespeare plays in new Japanese translations. This paper reconsiders Ninagawa＇s direction from a global/local perspective with a special focus on several last works directed by him： Richard II, performed by young players of the Saitama Next Theater in February 2012, which was especially intended for the local Japanese audience; Ninagawa Macbeth, which was performed in September 2015 and was a revival of the director＇s internationally-acclaimed production, first performed in Japan in 1980 and abroad in 1985 onwards; and Two Gentlemen of Verona, the thirty-first in his series of Shakespeare plays and seventh in his series of Shakespeare plays with all-male casts, in October 2015. His last plays were not as perfect as he was still experimenting. This paper concludes, however, that while possessed by the power of theater, his direction emits its magical and subversive power and suggestion to give the audience vital energy to live in this world of tough conflicts. He continued to hope to make global and local spectators wonder at the plays he directed.展开更多
This study is about Eugene O＇Neill＇s use of ＂medusation＂ as an effective metatheatrical device and foremost achievement in his art. Occurring onstage as an unexpected ＂anagnorisis＂, the medusation is a traumatic...This study is about Eugene O＇Neill＇s use of ＂medusation＂ as an effective metatheatrical device and foremost achievement in his art. Occurring onstage as an unexpected ＂anagnorisis＂, the medusation is a traumatic experience that engenders ritual death. This author argues that the medusation is a quintessentially metatheatrical act, insomuch as here O＇Neill carries out a commentary on the function and functioning of theatre, through the consciously fictitious events that unfold on the stage. In the ＂Introduction＂, the author reviews its development in O＇Neill＇s plays, from the more traditional melodramatic situations of the early works to the subsequent portrayal of a self-defeating pattern calling for psychological violence and symbolic death. In the section called ＂Medusation＂, the author addresses the concept of medusation in order to account for the process whereby O＇Neill＇s people, annihilated by their sudden glimpses into the other within themselves, undergo major physical and spiritual change In ＂Case Studies＂, the author analyzes the chief correlatives of medusation： the dead-in-life, the death mask and the dead double. The author＇s point in this paper is, thus, to show how extensively and pervasively O＇Neill deploys medusation in order to signify a rite of passage that engenders metatheatrical death. Its outcome may either be the perpetuation of an endless spiral of violence and self-defeat, or a premise for rebirth arising from the characters＇ assumption of responsibility as to their share of guilt in the evil of the world, together with the renewed human sympathy and understanding that this awareness brings along展开更多
In recent decades, a new type of cultural upsurge surrounding kunqu1 has arisen in Chinese language sphere, though respectively due to different reasons in China's Mainland, Hong Kong, Taiwan and other Chinese dia...In recent decades, a new type of cultural upsurge surrounding kunqu1 has arisen in Chinese language sphere, though respectively due to different reasons in China's Mainland, Hong Kong, Taiwan and other Chinese diaspora. Against the global trend of culture heritage nationalization context, via the new media platform, the performative staging of individual emotions and reverie in the market society2, the longings to redeem various alienation in a vertical modernity3, as well as the yearnings for emotional balance in a burgeoning feministic modernity, all integrate with each other and together generate a restless transforming memory for kunqu. Just like a misty veil, this complex, contentious, contradictory and long-lasting collective memory-making process blurs kunqu＇s appearance, expands its layers, and ultimately generates a cultural myth. With detailed case studies this paper aims to reflect upon the deep reasons for the kunqu myth and to probe the transformative powers of a performative space in enabling remembrance and/or forgetting.展开更多
The opera is one of the music peaks of realism in the world opera literatures.It is full of sincere feelings and its characters have the real and vivid personality. Tchaikovsky choosing Pushkin＇ s ＂Onegin＂ as the o...The opera is one of the music peaks of realism in the world opera literatures.It is full of sincere feelings and its characters have the real and vivid personality. Tchaikovsky choosing Pushkin＇ s ＂Onegin＂ as the opera theme is because he wants to get rid of the things of flashy without substance and he needs poetic, humanistic and simple subjects.展开更多
文摘Yukio Ninagawa （1935-2016） was expected to achieve in a few years the great milestone of directing the complete collection of Shakespeare plays in new Japanese translations. This paper reconsiders Ninagawa＇s direction from a global/local perspective with a special focus on several last works directed by him： Richard II, performed by young players of the Saitama Next Theater in February 2012, which was especially intended for the local Japanese audience; Ninagawa Macbeth, which was performed in September 2015 and was a revival of the director＇s internationally-acclaimed production, first performed in Japan in 1980 and abroad in 1985 onwards; and Two Gentlemen of Verona, the thirty-first in his series of Shakespeare plays and seventh in his series of Shakespeare plays with all-male casts, in October 2015. His last plays were not as perfect as he was still experimenting. This paper concludes, however, that while possessed by the power of theater, his direction emits its magical and subversive power and suggestion to give the audience vital energy to live in this world of tough conflicts. He continued to hope to make global and local spectators wonder at the plays he directed.
文摘This study is about Eugene O＇Neill＇s use of ＂medusation＂ as an effective metatheatrical device and foremost achievement in his art. Occurring onstage as an unexpected ＂anagnorisis＂, the medusation is a traumatic experience that engenders ritual death. This author argues that the medusation is a quintessentially metatheatrical act, insomuch as here O＇Neill carries out a commentary on the function and functioning of theatre, through the consciously fictitious events that unfold on the stage. In the ＂Introduction＂, the author reviews its development in O＇Neill＇s plays, from the more traditional melodramatic situations of the early works to the subsequent portrayal of a self-defeating pattern calling for psychological violence and symbolic death. In the section called ＂Medusation＂, the author addresses the concept of medusation in order to account for the process whereby O＇Neill＇s people, annihilated by their sudden glimpses into the other within themselves, undergo major physical and spiritual change In ＂Case Studies＂, the author analyzes the chief correlatives of medusation： the dead-in-life, the death mask and the dead double. The author＇s point in this paper is, thus, to show how extensively and pervasively O＇Neill deploys medusation in order to signify a rite of passage that engenders metatheatrical death. Its outcome may either be the perpetuation of an endless spiral of violence and self-defeat, or a premise for rebirth arising from the characters＇ assumption of responsibility as to their share of guilt in the evil of the world, together with the renewed human sympathy and understanding that this awareness brings along
文摘In recent decades, a new type of cultural upsurge surrounding kunqu1 has arisen in Chinese language sphere, though respectively due to different reasons in China's Mainland, Hong Kong, Taiwan and other Chinese diaspora. Against the global trend of culture heritage nationalization context, via the new media platform, the performative staging of individual emotions and reverie in the market society2, the longings to redeem various alienation in a vertical modernity3, as well as the yearnings for emotional balance in a burgeoning feministic modernity, all integrate with each other and together generate a restless transforming memory for kunqu. Just like a misty veil, this complex, contentious, contradictory and long-lasting collective memory-making process blurs kunqu＇s appearance, expands its layers, and ultimately generates a cultural myth. With detailed case studies this paper aims to reflect upon the deep reasons for the kunqu myth and to probe the transformative powers of a performative space in enabling remembrance and/or forgetting.
文摘The opera is one of the music peaks of realism in the world opera literatures.It is full of sincere feelings and its characters have the real and vivid personality. Tchaikovsky choosing Pushkin＇ s ＂Onegin＂ as the opera theme is because he wants to get rid of the things of flashy without substance and he needs poetic, humanistic and simple subjects.
