This article investigates two recent modern kunqu productions, Dang Nian Mei Lang [The Young Mei Lanfang] and Qu Qiubai (its title is the name of its protagonist), both produced by Jiangsu Kunqu Theatre House. Despite the obstacles faced by kunqu during its process of modernization, these two productions have accomplished a number of aesthetic breakthroughs: a unique form of fictional realism on the stage; its implicit use of conventionalization (that is, conventional, classical kunqu modes and their attendant aesthetic outlook); and the incorporation of recognizably up-to-date modern elements (‘fashion’) in the stage work. Meanwhile, these impressive aesthetic innovations signal, as well as facilitate, kunqu’s re-entry into the landscape of contemporary Chinese theatre as a forceful agent of cultural intervention.

In the 1920s, Ichikawa Sadanji and Morita Kanya conducted two rounds of kabuki tours in China, which clearly revealed the mechanism of misinterpretation and misplacement in the (re)construction of the cultural identities of Chinese and Japanese theatre. Both had been modelled upon each other in the context of intercultural communications in the early twentieth century. Some Chinese theatre critics indicated that Chinese xiqu should absorb the values of modernity identified by them in the Morita troupe’s kabuki performances. In contrast, Ichikawa Sadanji’s tours in Northeast China and his subsequent visit to Beijing inspired kabuki to imbibe a new spirit of the times from Chinese xiqu, an impure ‘Eastern Spirit’ paradoxically manifested in a ‘purified’ theatrical Chineseness. The positive aspect of ‘misplaced misinterpretations’ by kabuki and xiqu of each other’s cultural images and values lies in the fact that it afforded the two theatre traditions a huge momentum for assimilating each other’s ‘Otherness’ to break their own tradition’s exclusiveness.

Mundo Quinta is a documentary theatre creation programme for adolescents in Madrid, launched by Espacio Abierto Quinta de los Molinos and directed by the theatre company Cross Border Project. This publicly funded programme started in 2018 and is currently celebrating its sixth season. Each season takes place during the academic year and culminates in the premiere of a new play. This article combines empirical and ethnographical methods with theatre analysis to examine the foundations, artistic vision, and creative process of Mundo Quinta, and to analyze how artistic quality is ensured in the final productions. The research undertaken focuses on the fourth season, and identifies the techniques used to create the verbatim theatre play ¿Me quieres alfileres? (Multiformas de quereres) [Do You Love Me? (Multiforms of Love)] in 2022 with designated young participants.

In theatre criticism, the lines between professional and amateur have softened considerably since the turn of the twenty-first century, with much attention – academic and journalistic – given to the impact of amateur theatre criticism on theatre-making and marketing, on newspapers, and on theatre scholarship. So far, however, the voices and perspectives of amateur critics themselves have largely been absent from research. To rectify this absence, this study applies sociological concepts from Pierre Bourdieu and Sarah Thornton to thirty-five interviews undertaken with practising theatre bloggers in the United Kingdom in order to understand their relative positions within three intersecting fields: the field of professional theatre reviewing; the field of online ‘influencing’; and the smaller and more specific field of ‘amateur’ theatre criticism. Here, the study undertaken finds a significant proportion of practitioners using the counterpoint of the ‘fangirl’ – whose practices of appreciation and etiquette are widely disparaged – to advocate for their own purportedly more intellectual and professional approaches to critique.

This article demonstrates how the Enlightenment model of sentiment and sympathy is performed in embodied gestures of affective empathy-building, cross-cultural fraternity, and concern for human rights in three Romantic Regency tragedies: Pizarro (1799) by the Romantic dramatist August von Kotzebue, adapted from the German by the Irish dramatist Richard Brinsley Sheridan; Remorse (1813) by the English poet Samuel Taylor Coleridge; and The Apostate (1817) by the Irish dramatist Richard Lalor Sheil. In these plays, protagonists are moved towards sympathy and solidarity with others across cultural divisions and conflict. The discussion also examines how human rights issues are addressed in two plays by Scottish dramatists: Archibald MacLaren’s The Negro Slaves (1799) and Joanna Baillie’s Rayner (1804). Here the protagonists express remorse for engaging in conflict, colonialism, slavery, violence, and human rights abuses against others. All these texts share a common internationalist desire to unite humanity against oppression, injustice, and inequality, advocating human rights, equality, religious tolerance, and cosmopolitan citizenship.

In this interview, which took place in Birmingham on 16 February 2023, Hakan Gültekin talks to playwright David Edgar about his theatre universe and the current state of British theatre. Edgar has long championed the social and economic rights of playwrights, and here suggests that the lack of long-term and sustained support from British theatres has created what he calls ‘Primark playwrights’. His plays are characterized by a careful examination of historical events and the impact of these events on society, as evident in his epic two-part play Destiny (1976), which examines the roots of the British Labour movement. Other notable plays include Excuses Excuses (1972), Saigon Rose (1976), Wreckers (1977), and Entertaining Strangers (1986), commissioned by the Colway Theatre. He has also written plays for the Royal Shakespeare Company, including The Jail Diary of Albie Sachs (1978), Maydays (1983, revived in 2018), and Pentecost (1994). More recently, he adapted A Christmas Carol for the RSC (2017) and staged the one-man show Trying It On (2018). He founded the first playwriting degree in Britain at the University of Birmingham in 1989, and served as President of the Writers’ Guild of Great Britain from 2007 to 2013.

As a prominent figure in the contemporary Iranian theatre scene, Chista Yasrebi uses her plays to call for female liberation in the country while navigating the existing political constraints, including censorship. Her 1996 play Rahil, for example, acts as a political allegory through its narrative of the titular woman’s desire for transcendence within the patriarchal realm of Persian mysticism. In its close analysis of the play, this article identifies the historical significance of mystic women in Iran and examines Yasrebi’s use of mysticism to comment on the complexities of gender politics, the oppression faced by Iranian women, and the need for social resistance. Further, it draws on key concepts from Alain Badiou’s political philosophy to demonstrate how Rahil’s journey into mysticism can be seen as an act of transgression. It argues that Yasrebi’s work enriches the ongoing discourse on the role of women in Iranian society and the broader struggle for political transformation.

The evolution of the colour of Othello’s skin-tone is a surprisingly accurate cultural barometer of attitudes towards race in the eyes of scholars. A significant portion of the critical literature is focused upon the Moor’s complexion as one of the main variables within the play. Yet the fact that the script has itself become a variable, and not a constant, has been neglected. This text’s transformation can be traced alongside the ratification of racial laws. In Jacobean England, Antebellum American, and Imperial Germany, audiences respectively experienced Othello committing divergent crimes, ranging from murder-suicide, to marriage, to simply existing. These countries’ racial legislation coloured the various audience interpretations of the Moor. While Othello’s actions were always the same, the public projected their own attributed meanings onto the play – a practice analogous to a living Rorschach test. This article explores the concept of using a metaphorical Rorschach test as a tool for the historicization of the many colours of Othello.