Charles Mee, before turning to playwriting, authored several well-known political histories. To the last of these, from 1993, he gave the ironically portentous title of Playing God: Seven Fateful Moments When Great Men Met to Change the World. With this deconstructive final word after two decades as a historian, he did not in fact abandon history, but began to write it in the medium of theatre. In doing so Mee has come to share a view articulated by Roland Barthes, who was once a university student of theatre and actor in Greek tragedies: the view that theatre, and Greek tragedy in particular, can illuminate our history as a story unfolding before us, allowing us to connect critically past with present as our best hope for the future. The American director Tina Landau, a frequent collaborator with Charles Mee, likewise believes that the ancient Greek tragedies helped constitute, articulate, and today still codify the structural base in myth and history of Western civilization. Accordingly, Mee and Landau have created a number of what they call ‘site-specific pieces’ adapted from Greek drama, site-specific in that they are created out of the specific material space and time at hand. One of these is The Trojan Women a Love Story which was developed and premiered at the University of Washington in Seattle in the spring of 1996. The production was based on Euripides' play The Trojan Women and Hector Berlioz's 1859 opera Les Troyens, which in turn retells the story of Aeneas and Queen Dido of Carthage from Virgil's epic, The Aeneid.

C'est toujours cela que j'ai voulu donner sur scene: faire voir la force violente des idees, comment elles ploient et tourmentent les corps.

Antoine Vitez

Two years ago, a philosophy professor friend remarked that he would never forget Jules and Jim and the sense of walking with Jeanne Moreau through the beautiful French countryside in spring with its colours in full bloom. When reminded that the film was shot in black and white, he replied that it must have impressed him so much that his imagination had added colour to it. To remember a walk through the landscape of another country and time, to insert one's own colours into a scene: does this occur in theatre as in film? And if the landscape can be transformed, what becomes of Jeanne Moreau? More specifically, what happens when such a star is imported onto the stage as a legend of woman incarnate? What happens semiotically when the ‘incarnate’ legendary woman confronts the material presence of the actress? These questions had already begun to emerge a year earlier, when I saw Moreau in person at Avignon, first on a performance on the open-air stage of the Com d'honneui in the fourteenth-century Palais des Papes, and then at a public discussion just outside the palace wall.

In Antoine Vitez's 1989 production of La Célestine, Jeanne Moreau played the mercurial, irascible procuress Célestine, the first picara, a larger-than-life character popular in Spain for four centuries. The play was written in 1499 by Fernando de Rojas, who coined the term tragicomedy to describe it.

The articles in this issue are concerned with the analysis and theory of theatre performance. Little more than a generation ago, theatrical performance scholarship was an oxymoron and theatre history was concerned only with the description and chronology of performance rather than its theory or analysis. Theories of performance by directors and other artists occupied a nebulous territory between the aesthetics of genre and the anecdotal. Meanwhile books on theatre craft existed alongside theatre histories and anthologies of ‘drama’, with each treated as if it were an independent realm. Anthologies introduced plays as literary texts to be interpreted and contextualized, and the printed play alone was recognized as a legitimate object of inquiry. Performance was too ephemeral to be a proper artefact, much less a proper text. Yet for traditional literary scholars, even the printed play was not a truly primary text; instead, the source of the play was always located elsewhere, in a more authoritative and more academically institutionalized discourse. The play was only an example or concretization of another discourse: biographical, philosophical, theological, psychological, or historical. To be sure, performance descriptions were sometimes given in anthologies, and in the case of canonized writers like Shakespeare or Ibsen, even performance histories could be found. But performance analysis and theory only appeared if the playwright had also published it, as did Strindberg or Brecht, or if a recognized movement had claimed the playwright as one of its own, as with naturalism, expressionism or Theatre of the Absurd.

This situation was understandable considering that theatre studies had once been housed within departments of literature.

Les articles dans ce numéro sont consacrés à l'analyse et la théorie de la représentation théâtrale. Jusqu'à ces dernières années la notion d'études théâtrales était un oxymore et, dans le meilleur des cas, l'histoire du théâtre se contentait de décrire et d'établir la chronologie des représentations. La théorie de la mise en scène occupait une place incertaine entre le discours esthétique et l'anecdote. Les études sur l'art du théâtre côtoyaient livres d'histoire et anthologies de théâtre sur les rayons des bibliothèques, sans qu'il y ait dialogue entre eux. Les anthologies présentaient les pièces de théâtre comme des textes littéraires à interpréter et à replacer dans leur contexte historico-littéraire; et seule l'œuvre imprimée était considérée digne d'étude. On considérait que la représentation théâtrale était trop éphémère pour constituer une véritable œuvre d'art, encore moins un texte authentique. Même la pièce imprimée ne constituait pas le véritable texte primaire, le discours académique en situant toujours la source ailleurs. Une pièce n'était en définitive qu'une illustration ou une concrétisation d'un autre discours: biographique, philosophique, théologique, psychologique ou historique. Il y avait bien des descriptions de représentations dans certaines anthologies et, pour des auteurs canonisés tels Shakespeare ou Ibsen, il existait même une histoire des représentations les plus importantes. Mais, en général, il n'y avait théorie ou analyse de la représentation que si l'auteur en avait publié une, tels Strindberg ou Brecht, ou si le dramaturge faisait partie d'un mouvement esthétique tel que le naturalisme, l'expressionisme, le Théâtre de l'Absurde, etc…

Cet état de fait s'explique aisément puisque les Etudes Universitaires Théâtrales furent longtemps rattachées aux départements de littérature.