Page 35

“An ocean is not an ocean”: design innovation in The Last Voyage of Donald Crowhurst

Crowhurst 1
Actors Vanessa Sabourin and David van Belle with the Documentarians

The Last Voyage of Donald Crowhurst by David van Belle and Eric Rose of Ghost River Theatre is the most technically challenging project we have ever worked on. We have had fantastic collaborative discussions on how dramaturgically vital visual manipulation is to the script and aesthetic of the show. David and Eric embed design elements within their writing and allow for experimentation during the long-term process development workshops.  Unlike most theatre productions that bring design in during the last week of the rehearsal, we have been fortunate enough to have all the design elements present since the first day, working with director Eric Rose and the entire creative team. This ‘laboratory’ setting lets us explore lights, video and sound while the play is being created.

The imagery that is created live in The Last Voyage of Donald Crowhurst is part of the mise en scène: a mix of video foley, live cinematography and prepared content. We are assisted onstage by two documentarians: actors who manipulate cameras and perform live video foley. The play not only requires a lot of video content that we need to create, but we are also using four HD camera feeds that are being manipulated in real time, processed and then sent to 8 different projectors.  All of this is happening in one desktop PC running custom software that we have created in Touch Designer.

Touch Designer is a realtime-programming environment created by Toronto based software company Derivate. Similar to other visual programming software such as Max/MSP, Isadora or Quartz Composer, Touch Designer presents you with small nodes that you connect together to build a network of operations.  For example ‘camera 1’ is connected to the ‘monochrome’ node (which converts the video to black and white) and is then passed onto the ‘output’ node which sends it to the projector. Unlike other software however, Touch Designer is highly optimized for video performance meaning that it is capable of delivering very high quality video at lightning fast speed.  This system is cued via networked OSC messages from another computer we have running Qlab 3.  This approach lets us trigger both sound and video from one computer and it also means that we didn’t have to build our own cue management system.

TouchCapture-2

 

Matthew and the company worked on The Last Voyage of Donald Crowhurst for three years, with many different video configurations including analog video mixers, Qlab, and Watchout.  Having this time to experiment made us realize that we needed a more advanced media system to meet the needs of this production. Last year when Wlad joined us, we realized that it would take take a very powerful computer and software that didn’t exist. Matthew had just attended a Touch Designer workshop in Montreal and proposed that we try it out.  We now have a very stable, fast, customized system that is allowing us to explore things we never thought possible.  What’s amazing is that this would not have been possible five years ago. Or if it were, it would have cost twenty times what it costs today.

 

Crowhurst 2
Actor Braden Griffiths as Donald Crowhurst

It feels good to be able to dream up an idea and then make it appear before your eyes, just as you imagined, a few moments later. The practical bridging of these new technologies and traditional components along with the development of new theoretical foundations will ultimately expose the semiotic impact of these aesthetic tools in how we tell stories. To accomplish this, we collaboratively developed rapid prototyping workshop environments for the exploration of scenography. These environments and process tools could enable the investigation of several versions of a group’s idea, visually realize them and efficiently document the results.  The good ideas stay, the other ideas get discarded or tucked away for later use. This kind of experimental workshop format empowers collaborators to determine the best possible dramaturgy, generating a process that can ultimately unify show-control, highlight cross-departmental interactivity, and inspire creative exploration, while reducing programming bottlenecks and efficiently managing time.

Crowhurst 3
Actor Braden Griffiths as Donald Crowhurst

The Last Voyage of Donald Crowhurst by David van Belle and Eric Rose, premieres on February 27 at Alberta Theatre Projects, produced in association with Ghost River Theatre. Visit atplive.com to find out more.

 

Thoughts from a Calgary Cafe

photo(1)

The first time I flew into Calgary, after having been away for a year, I had a panic attack. On the plane. I looked out of that little porthole, and through multiple layers of Plexiglas saw the Saddledome, and Deerfoot trail and downtown, rising out of a seemingly endless sea of suburban wasteland. I was overcome with an irrational feeling of dread.   What if something happened while I was visiting that would mean being stuck in the city forever. World War Three? A Zombie Apocalypse? The sudden onset of the next ice age? I would be trapped in my home city. A city I had fled at the first opportunity. My worst nightmare.

As the plane’s wheels hit the tarmac I took a deep breath and calmed myself down: World War Three would probably start in the Middle East, not Alberta. Zombies probably couldn’t make it across Saskatchewan in the winter, and a Chinook would provide respite from the ice age. In all likelihood I would be able to escape on my scheduled flight at the end of my holiday. And I did.

But things have changed since I first left Calgary for the big city lights of Toronto, then Montreal and finally London (not Ontario), where I’ve lived for the past seven years. Calgary is a different city.   And I’m a different person. Now I can fly into YYC without having panic attacks. I’ve even started looking forward to the extended periods of time in Calgary and have found myself wondering what it would be like to be an artist here.

Calgary is still a fairly conservative city. Not aggressively so. It’s nothing like British conservatism, which is particularly nasty and heartless. It’s not a set of values that are explicitly enforced or imposed. Calgary is a very friendly city and by all accounts, a really nice place to live. Which is perhaps the source of its conservatism:   Its niceness, its comfortable status quo.   Homogeny and normality seem to be in the air and in the water here.   The conditions don’t feel right here, for cutting edge, challenging work. It doesn’t have the anger, for instance, that emerged in the UK during the Thatcher or the current despair and frustration at the vast, and growing inequalities produced by the country’s grotesque love affair with neoliberal ideologies – I am, of course, grossly over generalising here to make a point. This doesn’t mean exciting, independent performance work can’t – or isn’t – happening here in this city. Indeed the recent, and accelerated growth of Calgary is giving it the sense that change is in the air.

It now has a mayor that is the envy of every city in the world, especially Toronto (sorry Toronto, I just couldn’t resist).   A proliferation of new small businesses – Calgary used to have nothing but chain restaurants and coffee shops. And a population growth that means that there are more non ‘born-and-raised Calgarians’ than ever before. And perhaps most importantly, Calgarians seem to be excited by these changes and what it means for the city’s identity. But how have these changes affected potential audiences for arts in the city ? Are they developing as quickly as the city is growing? My impression is that they aren’t, and I wonder why.

For the past few years I have managed to catch a couple of shows at the High Performance Rodeo in January. I find the festival’s programming exciting and interesting, while simultaneously full of hints of how difficult it must be to program work here that pushes at established boundaries, or work that asks big, difficult questions, or even work that isn’t a ‘play’. One Yellow Rabbit has certainly helped pave the way for an alternative performance ecology here – the collective has been making alternative performance longer than I’ve been alive – and there is a growing amount of Calgary-based independent performance being made in the city.

What kind of work is missing from the landscape here? When I compare Calgary to cities in the UK of comparable size – Birmingham, Bristol, Glasgow, Liverpool, for instance – I find it lacking in the artistic diversity (please don’t hate me for using that word!) that is being produced in those cities – I must acknowledge, due to sheer size, exchange and touring is much easier in the UK and so the cultural landscapes of these cities constantly feeds each other.   But, as an exercise it is interesting to think about the kind of work that is happening in those cities, which is missing from the landscape here.

Again, I’m not trying to say that alternative performance isn’t possible in Calgary – or that it isn’t happening. I’m trying to come to terms with what I think are the primary challenges for building a more diverse (argh, that word again) performance ecology here.   What is the kind of work that could be in Calgary and isn’t… yet?

One aspect that I think has been crucial in helping the UK develop the rich community of artists that it has, is a collective questioning of disciplinary, artistic and aesthetic boundaries. In the UK this questioning has been usefully captured under the term ‘Live Art’, which the Live Art Development Agency describes not as ‘art form or a discipline’ but a ‘cultural strategy to include experimental processes and experiential practices that might otherwise be excluded from established curatorial, cultural and critical frameworks’. Certainly, as a young artist arriving in the UK, I found this the most exciting aspect of the cultural landscape there.   I experienced a range of practices and approaches that surprised, provoked and engaged me: ‘a gene pool of artists, whose work is rooted in a broad church of disciplines, [crossing] each others’ paths, blurred each others’ edges and, in the process, opened up new creative forms’.

In Calgary I don’t perceive this happening, or at least not collectively. I see many artists and organisations staking their claim to more traditional forms and taking the disciplinary description of the work they produce as a definition of what their work is about.   Perhaps this is a marketing strategy or done for fear of scaring audiences away.   But marketing is not really an interesting place to make work from, and audiences often have little concern about form if what they are experiencing is engaging.   What would it mean to let go of these descriptions?   What would it mean to allow these descriptions to become infected by other descriptions? What would it mean to make work with a focus on an exploration of process, experience and intensity instead of holding too tightly to the form that the work will take (ie. new writing, contemporary dance, ballet). In a city whose modus operandi is homogeny and consistency, what would it mean to throw a spanner in the works of cultural production and challenge the status quo with new ideas?   Is there a potential audience for this kind of work?

My impressions of Calgary have changed greatly from my first panic-ridden return almost ten years ago.   It’s a city whose identity is in flux, which makes it a potentially exciting place to be an artist.   Calgarians seem, more than ever, open to new experiences. I sense a strong desire to make this city a more interesting place to live, and an acknowledgment that this requires a greater focus on culture.   These are ideal conditions for developing audiences. But more of the old models of making work aren’t enough to build an exciting performance ecology here.   It requires more artists taking risks on new, untested models that will challenge audiences and start to put tension on some of the old habits that the city is still in the process of shaking.

 

Audience Barriers and Innovating to Diversify

At Downstage, we produce Canadian theatre that creates conversation around social issues. Since our 2011-12 season, we’ve been running nightly post-performance conversations with our audience, where the focus is placed on addressing the ideas in the work, rather than the artistic process of bringing the show to the stage.

Audiences tell us that these conversations have become a key part of their experience at a Downstage show, but for these discussions to be as meaningful as we want them to be, it’s necessary for us to bring together an audience that represents a diverse range of ideas, perspectives, and backgrounds. This isn’t easy, and it doesn’t always happen, but when it does, an exciting kind of social bridging occurs, where people who likely wouldn’t normally talk with each other can come together to discuss and debate important topics in a safe and respectful environment.

The potential for meaningful conversations are what led us to produce Jordan Tannahill’s rihannaboi95. Part of his Governor General’s Award winning trilogy Age of Minority, it is a powerful and moving play about a young man who is outcast by those in his school after videos he made of himself lip-synching to Rihanna songs go viral. The play deals candidly with questions around bullying, queer identity, and the process of self-discovery and is a pretty remarkable piece of writing.

rihannaboiWhat’s especially exciting about the piece is that it’s written to be performed as a live web confessional, broadcast from a single computer in a bedroom to an audience seated in their homes, libraries, community centres or wherever else they connect to the internet. While the show is performed live nightly, there is no audience physically present with the performer, and no theatre in which to watch the show. That might make it seem a peculiar choice for a theatre company to produce, but for (Artistic Producer) Ellen and I at Downstage, the choice made perfect sense.

Developing an audience that reflects the diversity of our city is an ongoing priority of ours. In the 2011 Census, nearly one in three Calgarians was a visible minority, and that number has only continued to grow since. There’s also tremendous diversity across lines of income, gender, ability, age, religion, sexual orientation…the list goes on. But looking around at most theatre audiences, including our own, we certainly didn’t see that diversity being reflected. In the same season we introduced our post-performance conversations, we also began to survey audiences and members of our partner community organizations in order to identify barriers to access – what’s preventing people from attending theatre in the city?

More recently, Ellen assembled focus groups in order to learn how we might go about trying to make it possible for a more diverse range of people to engage with the work we’re doing. Some of the lessons we learned are simple tweaks – moving show times earlier to assist those who might have a long transit ride after the show, or an early start at work the next day – and some, such as providing child care during performances, are longer term challenges to tackle. However, it was clear that the two things that provided the biggest obstacles to attending were location and cost.

Calgary is the third most populous city in Canada, but is larger in land area than Toronto. With so much of the population located outside of the downtown core – often significantly outside – the challenges facing a downtown-centric theatre scene are clear. If someone working downtown leaves work at the end of the day and drives half an hour to have dinner at home, the chances of them wanting to make that drive again to see a show are, frankly, not great.

This is what made the idea of producing rihannaboi95 so appealing to us; there’s no need to leave home in order to watch the show. Our partnership with the Calgary Public Library and other community groups and organizations will open up access further, organizing viewing events with facilitated discussions and providing access to viewing devices, the required internet connection and a safe space in which to view the show.

We’re hoping that by bringing the work directly to Calgarians in every part of the city, we will be able to attract an engaged, diverse audience who can enter into a meaningful and productive electronic post-show conversation about the play’s ideas and their relationship to our city. Jordan has further contributed toward helping us frame this discussion by adapting the script to be set in Calgary, rather than the Toronto setting of the original production. Being able to engage with community organizations throughout the city and have them promote the show to their members – without them having to navigate the challenge of getting downtown to see the show – is an opportunity that we hope can open doors to many who have not previously seen theatre in Calgary.

As for the barrier of ticket prices, access to the link for viewing the show will be provided without cost. In place of paid admissions, we’re gathering support from individual and corporate donors who believe in the value of our programming. And it’s our intention that rihannaboi95 is just the start of a new approach to paid admissions, so that with all our future work, nobody is prevented from seeing the show because of the price of a ticket.

We still have a number of elements to finalize prior to our run at the end of April, including how to best facilitate the post-performance conversations online, but our excitement over the production and its possibilities grow daily. And while our focus is on including more Calgarians in the discussion, it’s also exciting that the show will be viewable far beyond our city limits, so we invite you to join us wherever you are – you can learn more about the show and get all of the details at downstage.ca.

#CdnCult Times; Volume 4, Edition 9

As with our previous Québec-based BlackFace in 2015 Edition, The Calgary Innovation issue grew out of a desire to continue to work how with a specific community to address an issue. Although we often attempt to curate responses to a topic from across the country, we found value and specificity to geolocating a conversation. After all, all theatre is local.

So instead of an issue on ‘theatrical innovation’, a broad perhaps overused term, we have one on what innovation means to theatre in a specific place. In this case Calgary, and a theatre community in flux as it innovates to accommodate changes in wealth, population and technology.

Each of these articles examines a different facet that falls under the broad umbrella of the innovation mantra. Downstage AD Simon Mallett focuses in on how to innovate to reach new and diverse audiences, the Ghost River design team working at Alberta Theatre Projects on how to innovate approaches to integrating technology, while UK-based ex-Calgarian Joseph Mercier reflects on the strengths and challenges facing an innovating Calgary Theatre.

Michael Wheeler, Editor-in-Chief: #CdnCult Times

Interview with Black Theatre Workshop Assistant Artistic Director Mike Payette

Not My Theatre image

Editor’s Note:

When I read Mike Payette’s Facebook Note about experiencing blackface by as an audience member at Théâtre du Rideau Vert, I asked him if he would like to republish it immediately on praxistheatre.com. It had an urgency and immediacy that I wanted to help amplify. He gave it a small edit and and the title Not My Theatre. We published it three days before Christmas, which is historically a lousy time for traffic.

By the time New Years hit, it was the most-read post on the site in 2014. 

A) Why did you choose to first publish this piece on Facebook?

After hearing about the use of blackface on stage in my city, it had brought back to light past accounts that I had read through the press dating back years; the presence of it in our cultural and educational institutions.  These examples were only stories I had heard, but I hadn’t personally seen it live on stage until the Théâtre du Rideau Vert’s year-end revue.  Once I had seen it, I had not been prepared for the visceral reaction I would have.  It was right in front of me and I could not escape the image.  I thought about it over the course of that night, lost sleep over it, and agonized over it the morning after until — perhaps impulsively – I saw an outlet to express my thoughts. 

I am a fairly private person and issues related to race (and other) politics had mainly been explored or discussed amongst peers or sometimes through my work; rarely on social media.  At the time, I couldn’t vocally articulate what had happened, so I chose to write the thoughts before posting it on facebook.  Once I had, I expected only a few comments, maybe an engaged discussion, but deep down I was hoping that my contribution would add to what had already existed concerning this event, and that ultimately TRV would find out and remove the sketch.

B) Has anything changed in the discourse about the use blackface in Quebec theatre from this incident?

This is history repeating itself.  There have been dozens of articles over the past few years “reporting” on the persistence of blackface in Québec culture.  In this particular instance, there are about 20 publications (and counting) surrounding the racist act.  If anything, it has put to light a very clear delineation of philosophies regarding freedom of expression, slavery and race awareness within Québec and Canada and whether or not people should be respectful of that history – rather, believe it ever existed –  and further, the responsibility of what messages and images we bring forward to our audiences, and inevitably, our society.

It appears as though those who have called out any act of racism or this use of blackface are being accused of  a) using an example of an American and British history that is outside of a Québec (Canadian) experience b) making a big deal over nothing because it’s “just make-up” c) not understanding that Québec is “different” than other provinces, and that its cultural heritage is being attacked.

The majority of these people are, apparently, Francophone Québecers, and it is here that the biggest line has been drawn, one that is frightening as a Québec-born individual such as myself.  What has evolved is a lot of people’s strengthening platform to call out offensive representation, but it is an incredibly uncomfortable environment in the arts in Québec right now.  The response, after weeks of effort, of begging for dialogue (not soap-boxing), was that TRV and Artistic Director Denise Filiatrault – due to their outrage of being singled out – will never hire a Black actor for their these shows again.  And the sketch was never pulled for its original nor extended run. 

Where some have been looking for progress, others have supported a completely arrogant dismissal of what it is that’s being talked about and a mockery of those who feel offended.  People speaking out about this (and I mean ALL who have shared, commented, liked, been interviewed, etc) are not asking for common understanding and respect (humanity) because they want to, but because they have to.

C) A corollary result of this discourse has been to reveal a large gap between Anglo and Franco media on identity politics. French media has (with exceptions) been largely ambivalent about blackface at TRV, while Anglo media has continued to pursue it. How to get this issue taken more seriously by French language media in the future?

There have been a few exceptions wherein not every French media outlet is trying to hold on to a ridiculous notion that blackface is not a historically racist symbol.  Moreover, it should be noted that Diversité artistique Montréal (DAM), a primarily Francophone organization supporting the rights of ALL diverse cultures within the city’s arts landscape, has been one of the forefront speakers opposing the use of blackface by the theatre. 

Recently, a La Presse journalist took a position to highlight what it was that Québec was trying to defend (in their use of blackface), for what purposes, and that – despite “good intentions” blackface is not a good option – EVER.  It was one of, if not THE first piece from French media that saw this as a serious issue; coming over a month after the first Anglo article, and almost a week after the show closed.  But every bit helps.

What would directly affect theatres (and let’s consider all performing arts) is a discussion with the organizations, unions, funding bodies, and audiences that support the arts, both in English and French to put all cards on the table regarding this discussion and the use of historic oppressive symbols that are being touted in public forums.  Let’s bring to the table CEOs of Québecor or Vidéotron who support TRV and see how they feel about their sponsoring of these acts.  Let’s hear from le Conseil québécois de théâtre (the French equivalent of the Professional Association of Canadian Theatres) as well as Union des artistes who have remained noticeably silent throughout this. 

For myself, I will not perpetuate the argument that this is a Franco vs. Anglo issue as we all live within the same rich geography and we all have a responsibility to pursue acceptance, acknowledgement and respect for how we wish to grow and evolve together.  Québec has been regarded as a haven for many cultures entering Canada, to thrive and coexist, so there is no longer room for hypocrisy here.

D) What’s the most important thing you’re taking away from your experience being at the centre of this discussion?

This is a very long road.

However, the reach in which this story has taken has been a real banding together of minds who are trying to move forward, despite some very hurtful, harmful, and pervasively ugly voices and “trolling” that are trying to prevent that.  I am pleased to see a continuing awareness of this from coast to coast, uniting for and standing up for Black and other artists of colour in Québec and Canada, because we equally share a deep love and passion for what it is that we do. 

Having to remind people of this is exhausting, sometimes deflating.  Having to prove to your neighbour – quite literally sometimes – of symbols that many parts of the world have already excepted as racist and offensive carries a lot of weight and asks the question of how far we have actually come.  One of the most frequent responses to the blackface coverage has been “How could this happen?  It’s 2015!”  Yes.  It is.  I look forward to a time when we don’t have to call out the present as being a reflection of the past.

READ: “Not My Theatre“.

“IS BLACKFACE OFFENSIVE?” – SOMEHOW, A REAL QUESTION IN 2015.

BF_Header
Copyright All rights reserved by Steve Taylor (Photography)

In recent weeks, there have been dozens of discussions, conversations, and social media debates about the use of Blackface, and whether or not it is offensive. These conversations have been exhausting and infuriating to many people of all ethnicities, nationalities, and walks of life. Some argue that the intent of someone performing in Blackface should outweigh the impact of it. I say that there is nothing to debate, and there is no argument. Blackface is degrading, humiliating, and offensive.

BF_01

Okay, before we go any further, if you’re in need, here is some Blackface 101 : http://black-face.com/

HISTORY.

The historical impact of Blackface is immeasurable. It’s a racist, demeaning act, used to deny black people our right to self representation, and it has helped to create many of the racial stereotypes that plague us today.

BF_02

Very true, we are not talking about Louisiana. We’re talking about Canada, 2015 (and I’m specifically talking about Montreal, Quebec).

BF_05

“Something humorous”? “Learn to laugh and racism dies”? Blackface is not funny. It never was, and it never will be. Ethnicities aren’t costumes to be put on for jokes. Let’s stay on topic here—
BF_03
BF_04

Wait, I’m sorry… huh? Did you just say “racism is dead”? I thought I had to “learn to laugh” before it died? Did I learn what’s allegedly funny about Blackface during the last paragraph? I’m confused, please elaborate…

BF_06

Hold on, wait… so, you’re calling me racist? For calling out the racist practice of Blackface? Please explain how that makes any sense…?

BF_09

Yes, thank you. That’s the point I was trying to make before —

BF_13PRIVILEGE.

Ok guys, once again this is not a joke. It’s really not funny to be told to “Relax a bit”, when you don’t feel my frustration, nor are you trying to empathize and understand why this hurts me.

BF_14

Believe me, I would love to just “move past it” like Uncle Remus (see: Song of The South), but I’d rather take the time to acknowledge and deal with the uncomfortable issue at hand, so that the next wave of people behind us don’t have to keep repeating the same conversations over and over. Doesn’t that make sense?

BF_29

Ok I guess not… Anyways, Like I was saying, we need to acknowledge that you might have a privilege that affords you to not need to “care about the issue” the same way that I do. I shared the Blackface 101 link with you above, because some of us are coming into this discussion at the 600 level. I won’t use “better” vs. “worse”, but let’s say that even today in Montreal, black people are still treated differently than white people. Can we begin with acknowledging that?

BF_15

Did you just call the portrayal of PK Subban in Blackface “a tribute”? I’m not sure if you realize how offensive that sounds. No, not ‘sounds’, is.

BF_30

DERAILING A CONVERSATION.

BF_31

BF_32

BF_33

BF_22

Yes, thank you. Ok. Let’s try to get back to the discussion in terms of performance, shall we?

BF_21

This is exhausting…

BF_23
BF_24

You know what guys, you’re not even trying to hear each other, so—

BF_26

…Bye Felicia.

BF_27

He should’ve never done it in Blackface, I agree with that part. (https://www.youtube.com/watch?v=tWCe6bW0-Fs) as for the rest, Whatchu Talkin’ Bout? uugh…

BF_18

We clearly need a resolution, folks. How do we get there? How do we have these conversations without personal attacks, name calling, and raw emotions bubbling to the surface every time?

Blackface is racist. And I don’t use that word lightly, because it carries much weight. Racism is heavy, ugly stuff. I know this because I experience it every day on some way, big or small.

This stuff is exhausting. I’ve seen threads with debates between theatre goers, theatre practitioners, and theatre critics. And although great points get made on every one of them, each time someone questions whether or not Blackface is even offensive in the first place, I feel like I’ve stepped out of a DeLorean. We are in 2015, and if you still choose to say “oh, that actor was just wearing brown make-up on his face, he wasn’t in Blackface”, then your cognitive dissonance is stronger than most, and you should bottle it for you are truly of a rare breed.

Maybe everyone is a bit sensitive these days.
Or, maybe so many are desensitized.

Let’s call a spade a spade and be clear: Blackface is racist.Calling something racist is not offensive, particularly when said thing is Blatantly racist.

Making “jokes” about stereotypes of black people, while wearing brown make-up and bright red lipstick is absolutely racist. Blackface tells black people that “You don’t belong. We don’t need you to represent yourself, we’ll do it, mockingly, or otherwise.” There is so much history that is available at our fingertips about why it is offensive, and how it has been used to humiliate black people. World history. Canadian history. Quebec history. Je me souviens. My hope is that we all remember.

And if not, then I hope the people who continue to perform in Blackface can’t remove their makeup after their next show, so that they can deal with the consequences of having a real black face in today’s world. Perhaps then some empathy can seep in.

Here are some links worth checking out:

*All names and photos from publicly viewable social media debates have been removed because this is not about making anyone a target, it’s about showing that these conversations are still in existence, today in 2015. And that needs to change.*

The Use of Imagery and The Plural Public

masks
Je me souviens” is the official motto of Québec. The motto which dates back to 1883, means “I [will] remember”. On St-Jean Baptiste day, 1895 a prominent Quebecker announced: “…the province of Quebec’s […] motto has only three words, but these three words […] are worth more than the most eloquent speeches. Yes, we remember. We remember the past and its lessons, the past and its misfortunes, the past and its glories.”

For French-Canadians in the Belle Province, the dictum is infused with recollections of past wrongs, linguistic oppression of the “white negro of the Americas”, and the triumphs of a nation once (and still?) threatened with extinction. Quebeckers refer to it as “louisianisation”: the loss of the Francophone identity, language and culture through assimilation… Like the former French colony Louisiana, now USA.

The “Je me souviens” slogan conjures up strong images for “Quebecois de souche”. It does not, however, have the same potency for the rest of Quebec residents. Aboriginals, for example, might not have fuzzy feelings when the theme of remembrance is evoked. The Mohawk community of Kanesatake, near Montreal, may remember how their land was stolen from underneath them to build—of all things – a golf course. This is a symbol of long-standing land disputes by colonisers.

Jewish Quebeckers remember how they were barred from attending public schools and hospitals. For them, remembering means reminding themselves of their resilience and the need to retain their hard-fought cultural institutions.

Indeed, the “Je me souviens” motto means different things to different people.

In the artistic community, imagery and sounds are manipulated to stir up feelings, sentiment, incidents. A short musical clip can set the mood better than any verbal introduction. What might an image mean to an increasingly plural audience? It is often lost on injudicious theatre producers.

In short, Canada isn’t lily white anymore. The images which once made an entire (all-white) audience laugh have lost their shine. That was the case for Montreal’s Rideau Vert theatre, founded in 1949, which purportedly has used blackface numerous times in the past. The theatre renewed with its tradition during their end-of-year comic relief revue. Not a single member of the francophone press, ostensibly monochromatic, noticed the slight (or seemed to care). Like the boy in The Sixth Sense who sees infractions no one else sees, the potency of blackface does not sting a nation unfamiliar with its own checkered past, including slavery , minstrel shows and legalized anti-black racism.

But the afro-Québecois – Ils se souviennent. They remember.

They remember the struggles waged by their parents and forefathers to gain a sliver of dignity. They remember the jobs they weren’t allowed to apply for, the apartments they weren’t allowed to rent, the music clubs they weren’t allowed to enter. For younger Black Quebeckers the memories aren’t so far behind: in the era of racial profiling by police and proven racism by the municipal employer, among others.

Interestingly, federal representatives are well aware that the British monarchy has different connotations in Quebec. And so are the Royals. Even the famous Queen Elizabeth Hotel can make some people uncomfortable, as it was, for a long time, a place of privilege forbidden to the lower class, known as “les Canadiens-francais”.

It is high time the courtesy be extended to all citizens of this multicultural nation.

Aboriginals from the Prairies might burn their invitation to Sir John A. Macdonald’s year-long 200th birthday party, after he worked so hard to starve them, seize their lands.   Chinese-Canadians have similar gripes, stemming back to the Chinese Head Tax and being stripped of voting rights.

For many, clergy are symbols of enlightenment. But for the Quebeckers who fought to break off the yoke of the oppressive Church, the religious zealots are met with suspicion and trepidation. Right or wrong, these views are rooted in their collective history.

Likewise, when slave descendants are fed images of cotton or sugar cane fields, the shadow of that peculiar institution isn’t far behind. Meanwhile, these crops, as seen in the film “12 Years a Slave”, simply reminded a CBC arts & culture reviewer of “pleasing summer weather”.

Today, Quebec is an evolving experiment, a fusion of flavours, an amalgamation of cultures which blossom into an unrivalled delicacy that is the envy of the world. The “Je me souviens,” battle cry for the preservation of Quebec’s distinct collective memory, is a portent motto: it encompasses an ever wider range of righteous remembrances.

#CdnCult Times; Volume 4, Edition 8

SpiderWebShow AD Sarah Stanley was a lot more involved in this issue because we talked a lot about it, tweeted about it, and sent a lot of links and update to one another about it. And we both sent a lot of emails in an effort to find opposing opinions to the ones that are held in this edition. At the end of the day we realized that the other side always finds a way to be heard and that the right side often doesn’t. So we curated an issue that spoke to the side of the issue that seemed to us to be both in the right and under-heard.

And besides we are not reporters. We are theatre makers who are interested in how theatre gets made. This is an important issue because traditions and conventions are there for a reason.  But conventions need to be questioned and ultimately rejected if they stop contributing to good theatre, and in this instance of blackface, this “tradition”, this convention, no longer works.

Michael Wheeler, Editor-in-Chief: #CdnCult Times
Sarah Garton Stanley, Artistic Director: SpiderWebShow