Teatralność procesu sądowego: kilka uwag o profesjonalizmie

The aim of the paper is to answer the question: what image of a professional role does the vision of a court trial as a theatre contain? In carrying out such a task, first of all, I will present the reasons that justify comparing the theatrical practice to a court hearing. When carrying out this procedure, I will pay attention to the concept of role, the ritualization of activities, the architecture of space, and functions of the role performers’ clothing. From these findings, a dramatical vision of a court trial emerges, modelled on a theatrical performance. It assumes that the performing of a role by the actor and the judge or the lawyer is largely defined by factors external to the interpreter. Such an approach to the exercise of the profession can be related to the dramatic vision of the role in Erving Goffman’s theatrical metaphor. In this perspective, it is assumed that exercising a role is a performance that can lead to two images of the professional ethos. They are characterized by an attitude of identification with the role and an instrumental distance to the profession. I intend to question both of these views. By carrying out this task, I will show that presenting a court trial as a theater does not have to assume the image of a judge, a lawyer whose task is to develop the ability to adapt to the rules of the profession and faithfully reproduce them in the cases under consideration. In presenting this position, I use the findings of theatrologist Jerzy Grotowski and the anthropological research of Victor Turner, focusing on the idea of liminality.

Juan del Encina’s Nativity Eclogues: A New English Translation

Juan del Encina has long been recognized as a crucial figure in Iberian drama, yet few of his works have been translated into English. Encina wrote plays, poetry, and music in the late fifteenth and early sixteenth centuries, and scholars have traditionally regarded Encina’s writing as a turning point in early Spanish drama, both because of the secular material included in his plays and because Encina supervised the publication of his own works. He is also credited with contributing to the professionalization of Spanish theater by depicting the court of his patrons, the Duke and Duchess of Alba, as a site of theatrical performance. Encina’s innovative dramas interweave courtly, religious, and pastoral drama with metafictional elements. Atiya presents translations of two plays included in Encina’s 1496 Cancionero, a printed compilation of poetic, dramatic, and musical works.

Dramaturgia współtworzenia znaczeń wypowiedzi scenicznej. Na marginesie lektury Tekstów dla (Starego) Teatru Pawła Demirskiego

The article deals with dramaturgy in the broad sense of the term – as a written creative work and the characteristic feature of human activities: artistic and social. The starting point for these discussions is the publication of an anthology of Paweł Demirski’s theatrical texts commissioned by the National Stary Theatre in Krakow. The book is an excellent testimony to stage creativity because it contains conversations with the author and actors about the stages of work in the performance. The article presents reflections on the dramaturgy of the process of creating a text and a theatrical performance, the characteristics of Paweł Demirski’s writing and the content arrangement in the anthology. Reading this book is a peculiar aesthetic experience and a challenge for the reader. The dramaturgy of the message leads to the dramaturgy of its reception: the reader updates and co-creates meanings of theatrical texts, according to individual knowledge and sensitivity. Aesthetic experience is shaped by combining different mental spaces: it is reading a text / seeing a performance.

Form Follows Function in Community Rituals in North China: Temples and Temple Festivals in Jiacun Village

Yingshen saishe or saishe is a general name for all types of temple festivals held to offer sacrifices to deities of local communities. With its roots traceable to ancient shamanic beliefs and practices, saishe demonstrates itself as a closely integrated form of religious ritual performance and musical/theatrical performance and proves to be instrumental in the development of Chinese theatre from ritual to drama. Based on my fieldwork on Jiacun Double-Fourth Temple Festival in May 2016, this paper offers a close examination of Jiacun temple culture and temple theatre with focus on the religious ritual performance and musical/theatrical entertainment presented during the festival. In so doing, this paper provides an enhanced understanding of the highly dynamic, interactive relationships between temple and theatre and between efficacy and entertainment.

Towards a non-colonial [divine] service

In this article, Schleiermacher’s idea of a divine service as mitteilende Darstellung (communicative presentation) will be brought into conversation with Gräb’s homiletics as religious speech and then, adding to the conversation, Latour’s tormented religious speech. Latour’s religious speech will, in turn, be brought into conversation with Rancière’s idea of politics in contrast to police, thereby proposing a non-colonial [divine] service, which might have certain similarities with Badiou’s interpretation of theatre. However, being vigilant of the constant threat of again becoming colonial. This temptation or danger could be prevented by a communicative presentation (theatrical performance or enactment) of the Christ Event through a Christ-poiēsis that does not colonise time or space but brings into close proximity (communicative presentation) space and time as the fulfilment of time.Intradisciplinary and/or interdisciplinary implications: The article, ‘Towards a non-colonial [divine] service’ is written from the South African context, but its relevance is global as it proposes a non-colonial perspective on homiletics and liturgy. It brings together various disciplines (philosophy, political science and economics) into critical constructive conversation with Practical Theology, specifically homiletics and liturgy.

The Art of Immersion with Smell and Sensorial Theatre Language

In recent decades, the trend or the need for an experience of the effect of immersion into theatre events, other branches of art, tourism, everyday business and private life has become quite evident. We are used to audio-visual communication, which, from the Renaissance onwards, became the dominant channel for delivering messages, while other senses became less important. Until the middle of the 20th century, the role of smell in theatre practices was neglected, and more important senses took over the place of communication and staging. Rarely it was used as a direct prop, but always very carefully, because, according to many experts, it cannot be controlled like sound and light. However, we have forgotten that the smell, especially in combination with the sound, can have a strong emotional impact on a spectator. Like the other senses, the scent recreates the context of memories and can evoke an intense reliving of emotions and events. It can also provoke an evaluation or re-evaluation of the past, thereby affecting the perception of the present. Reality is perceived through the adaptation of sensory information, which is shaped and interpreted under the influence of past experiences. Experiences create expectations, and expectations create our subjective reality considering everyday life and theatrical performance. This relationship is especially noticeable in sensorial theatre. In the last decade, an effort has been made to bring scents and other tools of sensorial theatre back to the stage, just as – according to foreign sources – they were an important part of events in antiquity. In this way, the stage can be enriched with an additional dimension of communication and expression. The paper presents various methods and experiments on the use of scent and other tools of sensorial theatre, evaluating their phenomenology and effectiveness from the perspective of the performing arts and psychological science.

Old Plays, New Narratives

When a theatrical performance is digitally broadcast live to cinemas, the limitations of temporal and spatial specificity are removed and the theatrical experience is simultaneously opened up to a wider audience and inherently altered. One such production, Coriolanus (Donmar Warehouse, 2013-14), starring an actor with a particularly enthusiastic online fan community, was broadcast to cinemas by National Theatre Live, where fans recorded it on digital devices, extracted clips and produced animated gifs, which they captioned to reinterpret the play, sharing them online, removed from their original context. The transformation of theatre texts to cinemas to social media platforms raises exciting questions related to how fans interact with culture both as consumers and as producers of new media texts. How do the different transformations (technical and actively fan-produced) affect both the narrative and the cultural experience? How do new texts function as surrogates for, and extensions of, the ‘official' narrative, as well as new interactive narratives in their own right? This paper addresses these questions in the context of a specific theatrical event as it crossed the boundary from a live, co-located experience first into cinema, and then into interactive hypertexts and memes. Drawing on theories of fandom and participatory culture, as well as post-Web 2.0 analyses of Internet behaviours, the paper examines fan production of new media texts and how they both transmit and transform the source narrative via interpretation, re-interpretation, and misinterpretation. Image Credit: Still of fromhiddleswithlove (2014)

Maß (Moderation, Measure)

This entry on Maß (moderation, measure) explores a concept that has not received much attention in Goethe scholarship and makes a case for its usefulness and versatility in tracking how Goethe addresses a philosophical issue with a history stretching at least back to Aristotle’s conception of “the golden mean.” It shows how Goethe’s writings respond to numerous issues connected with the concept of moderation, ranging from the problem of self-moderation, when an individual’s own internal calibration comes in conflict with societal norms, to the more theoretical question of how to define the correct standard of measure (Maßstab). The discussion of moderation in Goethe’s work is, to be sure, coupled with its opposite, namely the potentially deadly threat of immoderation and excess, such as one finds in Die Leiden des jungen Werthers (1774; The Sorrows of Young Werther), Wilhelm Meisters Lehrjahre (1795; Wilhelm Meister’s Apprenticeship), and Torquato Tasso (1790). Such potential conflicts, which also raise questions of where to position the standard of measure (Maßstab) of behavior, lead naturally into contexts of scientific experimentation, as in Goethe’s essay “Der Versuch als Vermittler von Objekt und Subjekt” (1792; The Experiment as Mediator of Object and Subject), where such standards take on a different valence from their role in mathematically based natural sciences. In addition, Goethe’s novel, Die Wahlverwandtschaften (1809; Elective Affinities), provides a poetic model where conflicts between individually and socially calibrated notions of measure and moderation play out with major ethical consequences. The entry concludes with a reflection on different kinds of aesthetic experience, each with its particular understanding of Maß: the individual’s appreciation of the sublime, the theatrical performance, and the embodiment of the self through poetic meter. Throughout these examples, the entry will underscore the role of narrative constraints: regardless of whether the medium is prose or poetry, one finds that questions of Maß as moderation in Goethe’s writings are often accompanied by questions of narrative control and excess. The following overview and analysis of Maß in Goethe’s writing will show that this term is a nodal point of ethical, epistemological, and aesthetic concerns.

Lettuce Entertain You: Floral Agency in Ralph Knevet's Rhodon and Iris

This essay investigates the performativity of plants in Ralph Knevet’s Rhodon and Iris, a play that was written and performed for a feast held by the Norwich Society of Florists in 1631. The play explores at least two forms of performativity: the first is the act of staging plants for a theatrical performance, where vegetables present their virtues through floral allegories that are enacted by human players. The second form is the way plants affect and are affected by their environments, particularly as theorized by Michael Marder and Mel Y. Chen. In Rhodon and Iris, these two dimensions work together to produce a form of floral agency that decenters the human. The essay explores how floral agency collaborates with literary narratives when beings perform for plants (within a history of floral celebrations), as plants (embodying plants as allegorical figures), and with plants (floral characters using plants as ingredients in cosmetics, poisons, and antidotes). Knevet uses literature to articulate a unique plant philosophy that challenges divisions between art and nature and among literature, philosophy, and science. Rhodon and Iris thus illustrates the many ways that theatrical performances and printed playbooks, and even printed herbals and herbaria, responded to and shaped the performativity of plants.