This article argues that Hebrew theatre is defined by a hegemonic Ashkenaziness that has been present from its beginning and which continues today. It identifies four main components of this hegemony, each of which is examined in turn. The first two components, Hebrew culture and Eurocentrism, are analyzed in relation to the repertoire of plays presented at such theatres as Habima, Ohel, and Cameri. This repertoire combines Yiddish plays and translations of European plays, while also reproducing Orientalist attitudes towards Mizrahi culture. The third component, privileged citizenship, centres on the privileges afforded to Ashkenazi artists and actors in the theatre when compared to Mizrahi actors, especially in terms of casting decisions. Finally, hegemonic Ashkenaziness is defined by membership of the middle class, which, in the theatre, leads to productions being targeted at an Ashkenazi audience and its cultural capital.

This article examines Shabih’khani, a traditional ritual performance in Iran also known as Ta’ziyeh, in the context of the ‘Woman, Life, Freedom’ movement. It includes the historical challenges faced by Iranian women in a patriarchal society dominated by politics and religion, augmenting existing research on women’s Shabih’khani through recently discovered documents that show the erasure of feminine symbols within the tradition. The article also explores the theatrical conventions, dramaturgical elements, and historical reasons for the emergence and decline of women’s Shabih’khani, together with factors that contribute to the endurance of men’s Shabih’khani. By drawing connections and comparisons between Shabih’khani and the contemporary ‘Woman, Life, Freedom’ movement, it illuminates the factors shaping the movement and offers insights into its potential for success and progress.

This article re-reads Beckett’s play Not I (1972) in the light of the ‘Mother and Baby Homes Report’, published in January 2021. Beckett interrogates what James Smith, Clair Wills, and others have referred to as Ireland’s ‘architecture of containment’. Mouth, ‘brought up … with the other waifs’ in a mother and baby home, absorbed religious notions of sin and punishment. Through a close reading of selected passages, the article considers to what extent Not I can be read as a ‘survivor’s testimony’ such as those given to the commission of investigation into mother and baby homes.

This article discusses the continuity of Konstantin Stanislavsky’s pedagogy directly to his disciple Vasily Toporkov, and from him to his students Oleg Yefremov and Oleg Tabakov. Toporkov joined the Moscow Art Theatre (MAT) as an actor eleven years before Stanislavsky’s death, which allowed him to participate in the final phase of Stanislavsky’s life’s work and his development of the method of psychophysical actions. Struck by Stanislavsky’s authority, scrutiny, and caring attitude towards all actors, as well as other co-workers of the theatre, Toporkov transmitted this legacy, together with the practical knowledge that he had gained, to Yefremov and Tabakov, recounting vivid stories and anecdotes about Stanislavsky. The article traces the professional development of both men: each founded his own theatre, Yefremov the Sovremennik, and Tabakov the Tabakerka. Thus, whether or not they set out to do so, both Yefremov and Tabakov followed Stanislavsky’s life example, when he founded the MAT. Their decision to follow Stanislavsky’s example was a logical consequence of this great teacher’s life-affirmative, spiritual, material, and intellectual legacy, which is on a par with the most significant humanistic writings. The key spiritual-physical aspects of Stanislavsky’s legacy have been passed down in a straight line from Stanislavsky to his students, from them to their students, and so on, from one generation of the Moscow Art Theatre to the next, until the present day.

Eugenio Barba first defined ‘theatre anthropology’ as the study of the human being in an organized performance situation in a lecture in Warsaw in May 1980. The first session of ISTA (International School of Theatre Anthropology) was held in October 1980 and the last to date in 2023. This article gives a personal account of ISTA’s history from its origins, rooted in Eugenio Barba’s interest in Asian classical theatre techniques and the founding of Odin Teatret in Denmark, to the most recent experiences, which include the intercultural production of Anastasis/Resurrection at the 2023 Theatre Olympics in Budapest. It identifies masters of given ISTA sessions and their invaluable contribution to the School’s emphasis on, and understanding of, craft, as well as the distinguishing characteristics and points of change and development of selected ISTAs.

Valery Galendeyev seemed immortal, so steady was his demeanour, so light his ample frame. We knew that he had had serious Covid early in the pandemic but his habitual warmth and gentle irony belied his health’s decline as he continued to work as if it would never stop. He understood, though, that, sooner rather than later, his growing ill heath, which he discreetly set aside, would stop him.

During the past five years the cultural world in Germany has been shaken and divided by a series of controversies involving contemporary works of art charged with being anti-Semitic. Obviously, with the Holocaust continuing to occupy a major position in modern German consciousness and history, sensitivity to anti-Semitic expressions is particularly keen here. This sensitivity has been increased by a number of recent developments, including the growing visibility of far-right political groups, the rise of the Boycott, Divestment, and Sanctions movement (BDS) protesting Israeli treatment of the Palestinians, and the official politicization of these tensions by a parliamentary ruling in 2015 restricting the activities of the BDS. The conflict between legitimate criticism of policies of the Israeli state and legitimate censorship of ethnically offensive material has recently become increasingly bitter in Germany. This article discusses the dynamics of three of the most significant recent examples: the conflict involving Germany’s most prestigious arts festival, the Kassell documenta in 2020; the withdrawal in 2022 of the European Drama Award, the continent’s largest award, from British dramatist Caryl Churchill; and the withdrawal from the Munich stage of the most recent play by Wajdi Mouawad, who has been widely heralded in Germany as the most significant contemporary dramatist.

Using GDR dissident singer-songwriter Wolf Biermann's ‘Chile – Ballade vom Kameramann’ as a point of departure, this article explores the role that ‘revolutionary’ South America and its musical corollary, the Nueva Canción, played in expressions of inner-communist critique in 1970s East Germany. Biermann's critique was Janus-faced. Lyrically, the ‘Chilean’ allegory of his ballad, in which a cameraman is murdered by a soldier, expressed support for the Allende administration while simultaneously destabilizing Soviet Bloc rhetoric. Musically, references to Nueva Canción music such as that of singer-songwriter Daniel Viglietti represented the anti-imperialist Other while simultaneously rejecting GDR-style socialist realism. On the one hand, Biermann's inspiration in South America can be heard as a colonizing gesture; on the other, it can be understood to reflect a provincialized East German society looking to the Third World for alternative sociopolitical – and musical – models.

In an era when historical statues can be toppled and reputations smashed, critical editions remain one of the more durable monuments to the significance of a composer. Initiated by the nineteenth-century Bach-Gesellschaft and Händel-Gesellschaft editions, the practice of trying to produce a ‘correct’ text of the complete musical works of a single composer reached its apogee in the decades after World War II, leading to marquee projects like the Neue Bach-Ausgabe (1954–2007) and the Neue Mozart-Ausgabe (1955–91). So pervasive was edition-making in this era that it led Joseph Kerman to complain ‘there is something wrong with a discipline that spends (or spent) so much more of its time establishing texts than thinking about the texts thus established’. But despite such criticisms and amid the proliferation of alternative forms of musicological research in the last 40 years or so, the making of critical editions has continued, with new projects taking in figures such as Janáček (1978–), Verdi (1983–), Donizetti (1989–) and Bartók (2016–), among many others. Even if it may be nowhere near as dominant a part of musicological endeavour as it once was, edition-making has survived, a tacit refutation of the challenges that the canon has met with.

This article explores how historical musicology can use computational methods within a minimal computing framework, recovering the performance histories of three migrant musicians, producing valuable new information about their careers. Líza Fuchsová, Maria Lidka, and Paul Hamburger all left Nazi-occupied Europe during the late 1930s and settled permanently in the UK. Fuchsová (1913-1977) was a Czech pianist who became an advocate for Czech musical culture as well as an important piano soloist; Hamburger (1920-2004) was an accompanist and teacher who left Vienna for London and became a senior figure in BBC radio and Guildhall professor; and Lidka (1914-2013) [Marianne Liedtke], was a violinist, orchestra leader and later Royal College of Music professor. Their careers have been underexplored, but machine-read digitised archives have opened new possibilities for finding and sorting what can seem like an overwhelming amount of performance data. This article uses a minimal computing led approach to demonstrate building a robust and accessible structure to interrogate performance data and establish performance histories. This article will demonstrate the value of this framework and will show how it can be applied to historical musicology work.