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The purpose of this guide is to aid you in your discovery and research on the history of clowns, with particular attention paid to makeup and presentation. |
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A showcase of the "golden age" of the circus in America The circus is a source of nostalgia for Americans of all ages, either from memories of attending P. T. Barnum's "Greatest Show on Earth," or through the colorful evocations in many movies, television programs, and books. Interest in the circus phenomenon is unflagging, yet there have been few publications that look closely at how the circus's European origins were refashioned for an American audience. Lavishly illustrated and carefully researched, this volume explores how American culture, values, demography, and business practices altered the fundamental nature of the European circus, and how, by the end of the 19th century, they had transformed it into a distinctly American pastime. At the peak of its cultural significance, the circus was a sophisticated combination of theater and business, and made effective use of advertising, train travel, and hyperbole. The subjects in The American Circus reflect this complexity, ranging widely from thematic explorations of circus music and elephants to more closely focused studies of objects such as circus toys, souvenirs, and performers' costumes. The book also explores the dark and even nefarious side of the circus, and its associations with marginalized dimensions of American life and culture. With contributions from leading scholars, this stylishly designed volume aims to identify the salient features of an Americanized cultural product and to analyze its appeal for American audiences.
2017 Freedley Award Finalist, Theatre Library Association 2016 Best Circus Book of the Year, Stuart Thayer Prize, Circus Historical Society The 1960s American hippie-clown boom fostered many creative impulses, including neo-vaudeville and Ringling's Clown College. However, the origin of that impulse, clowning with a circus, has largely gone unexamined. David Carlyon, through an autoethnographic examination of his own experiences in clowning, offers a close reading of the education of a professional circus clown, woven through an eye-opening, sometimes funny, occasionally poignant look at circus life. Layering critical reflections of personal experience with connections to wider scholarship, Carlyon focuses on the work of clowning while interrogating what clowns actually do, rather than using them as stand-ins for conceptual ideas or as sentimental figures.
This comprehensive guide to clown training invites you into the clown workshop and leads you through a complete clown syllabus - from the first steps in playfulness to the work of devising and creating performable numbers and shows. Exploring key clown training methods and drawing on Jon Davison's experience as a leading international clown teacher, Clown Training offers detailed descriptions and analyses of a wide range of techniques, games and exercises. Both practical and reflective, this is the ideal companion for students and teachers of clowning alike.
In 1922 the dance historian Cyril Beaumont contributed to the Dancing Times an article on the history of Harlequin, which as a result of continuous research since that period grew into the present volume. It covers the history of Harlequin, and of the Commedia dell'Arte, from their beginnings in the 16th century through their heydays in the 17th and 18th century and their gradual decline thereafter. The book includes more than 40 illustrations and the complete text of a Harlequinade from 1806, together with a dance for a Harlequin in Feuillet notation.
As the United States transitioned from a rural nation to an urbanized, industrial giant between the War of 1812 and the early twentieth century, ordinary people struggled over the question of what it meant to be American. As Brian Roberts shows in Blackface Nation, this struggle is especially evident in popular culture and the interplay between two specific strains of music: middle-class folk and blackface minstrelsy. The Hutchinson Family Singers, the Northeast's most popular middle-class singing group during the mid-nineteenth century, is perhaps the best example of the first strain of music. The group's songs expressed an American identity rooted in communal values, with lyrics focusing on abolition, women's rights, and socialism. Blackface minstrelsy, on the other hand, emerged out of an audience-based coalition of Northern business elites, Southern slaveholders, and young, white, working-class men, for whom blackface expressed an identity rooted in individual self-expression, anti-intellectualism, and white superiority. Its performers embodied the love-crime version of racism, in which vast swaths of the white public adored African Americans who fit blackface stereotypes even as they used those stereotypes to rationalize white supremacy. By the early twentieth century, the blackface version of the American identity had become a part of America's consumer culture while the Hutchinsons' songs were increasingly regarded as old-fashioned. Blackface Nation elucidates the central irony in America's musical history: much of the music that has been interpreted as black, authentic, and expressive was invented, performed, and enjoyed by people who believed strongly in white superiority. At the same time, the music often depicted as white, repressed, and boringly bourgeois was often socially and racially inclusive, committed to reform, and devoted to challenging the immoralities at the heart of America's capitalist order.
Disher recounts the role of the clown in Greek theater and the Roman festival of Saturnalia; the spread of the Harlequin character through the pantomimes of Europe; and the influence of the first "modern" clown, Joseph Grimaldi (1778-1837), who was admired by Byron and Hazlitt and who had his memoirs edited by Dickens
A refreshingly clearheaded and taboo-breaking look at race in America reveals our culture as neither Black nor White nor Other, but a mix-a mongrel. Black Like Youis an erudite and entertaining exploration of race relations in American popular culture. Particularly compelling is the author's ability to tackle blackface--a strange, often scandalous, and now taboo entertainment. Although blackface performance came to be denounced as purely racist mockery, and shamefacedly erased from most modern accounts of American cultural history, Strausbaugh shows that, nevertheless, its impact has been deep and longlasting. The influence of blackface can be seen in rock and roll and hip-hop; in vaudeville, Broadway, and drag performances; in Mark Twain and "gangsta lit"; in the earliest filmstrips and Hollywood's 2004 White Chicks; on radio and television; in advertising and product marketing; and even in the way Americans speak. With remarkable common sense and clarity, Strausbaugh candidly illuminates truths about race rarely discussed in public, including: - American culture neither conforms to knee-jerk racism nor to political correctness. It is neither Black nor White nor Other, but a mix-a mongrel. - No history is best forgotten-however uncomfortable it may be to remember. The power of blackface to enrage and mortify Americans to this day is reason enough to examine what it still tells us about our culture and ourselves. - Blackface is still alive. Its impact and derivations- including Black performers in "whiteface"-can be seen all around us.
During the last 300 years circus clowns have emerged as powerful cultural icons. This is the first semiotic analysis of the range of make-up and costumes through which the clowns' performing identities have been established and go on developing. It also examines what Bouissac terms 'micronarratives' - narrative meanings that clowns generate through their acts, dialogues and gestures. Putting a repertory of clown performances under the semiotic microscope leads to the conclusion that the performances are all interconnected and come from what might be termed a 'mythical matrix'. These micronarratives replicate in context-sensitive forms a master narrative whose general theme refers to the emergence of cultures and constraints that they place upon instinctual behaviour. From this vantage point, each performance can be considered as a ritual which re-enacts the primitive violence inherent in all cultures and the temporary resolutions which must be negotiated as the outcome. Why do these acts of transgression and re-integration then trigger laughter and wonder? What kind of mirror does this put up to society? In a masterful semiotic analysis, Bouissac delves into decades of research to answer these questions.
A showcase of the "golden age" of the circus in America The circus is a source of nostalgia for Americans of all ages, either from memories of attending P. T. Barnum's "Greatest Show on Earth," or through the colorful evocations in many movies, television programs, and books. Interest in the circus phenomenon is unflagging, yet there have been few publications that look closely at how the circus's European origins were refashioned for an American audience. Lavishly illustrated and carefully researched, this volume explores how American culture, values, demography, and business practices altered the fundamental nature of the European circus, and how, by the end of the 19th century, they had transformed it into a distinctly American pastime. At the peak of its cultural significance, the circus was a sophisticated combination of theater and business, and made effective use of advertising, train travel, and hyperbole. The subjects in The American Circus reflect this complexity, ranging widely from thematic explorations of circus music and elephants to more closely focused studies of objects such as circus toys, souvenirs, and performers' costumes. The book also explores the dark and even nefarious side of the circus, and its associations with marginalized dimensions of American life and culture. With contributions from leading scholars, this stylishly designed volume aims to identify the salient features of an Americanized cultural product and to analyze its appeal for American audiences.
2017 Freedley Award Finalist, Theatre Library Association 2016 Best Circus Book of the Year, Stuart Thayer Prize, Circus Historical Society The 1960s American hippie-clown boom fostered many creative impulses, including neo-vaudeville and Ringling's Clown College. However, the origin of that impulse, clowning with a circus, has largely gone unexamined. David Carlyon, through an autoethnographic examination of his own experiences in clowning, offers a close reading of the education of a professional circus clown, woven through an eye-opening, sometimes funny, occasionally poignant look at circus life. Layering critical reflections of personal experience with connections to wider scholarship, Carlyon focuses on the work of clowning while interrogating what clowns actually do, rather than using them as stand-ins for conceptual ideas or as sentimental figures.
This comprehensive guide to clown training invites you into the clown workshop and leads you through a complete clown syllabus - from the first steps in playfulness to the work of devising and creating performable numbers and shows. Exploring key clown training methods and drawing on Jon Davison's experience as a leading international clown teacher, Clown Training offers detailed descriptions and analyses of a wide range of techniques, games and exercises. Both practical and reflective, this is the ideal companion for students and teachers of clowning alike.
In 1922 the dance historian Cyril Beaumont contributed to the Dancing Times an article on the history of Harlequin, which as a result of continuous research since that period grew into the present volume. It covers the history of Harlequin, and of the Commedia dell'Arte, from their beginnings in the 16th century through their heydays in the 17th and 18th century and their gradual decline thereafter. The book includes more than 40 illustrations and the complete text of a Harlequinade from 1806, together with a dance for a Harlequin in Feuillet notation.
As the United States transitioned from a rural nation to an urbanized, industrial giant between the War of 1812 and the early twentieth century, ordinary people struggled over the question of what it meant to be American. As Brian Roberts shows in Blackface Nation, this struggle is especially evident in popular culture and the interplay between two specific strains of music: middle-class folk and blackface minstrelsy. The Hutchinson Family Singers, the Northeast's most popular middle-class singing group during the mid-nineteenth century, is perhaps the best example of the first strain of music. The group's songs expressed an American identity rooted in communal values, with lyrics focusing on abolition, women's rights, and socialism. Blackface minstrelsy, on the other hand, emerged out of an audience-based coalition of Northern business elites, Southern slaveholders, and young, white, working-class men, for whom blackface expressed an identity rooted in individual self-expression, anti-intellectualism, and white superiority. Its performers embodied the love-crime version of racism, in which vast swaths of the white public adored African Americans who fit blackface stereotypes even as they used those stereotypes to rationalize white supremacy. By the early twentieth century, the blackface version of the American identity had become a part of America's consumer culture while the Hutchinsons' songs were increasingly regarded as old-fashioned. Blackface Nation elucidates the central irony in America's musical history: much of the music that has been interpreted as black, authentic, and expressive was invented, performed, and enjoyed by people who believed strongly in white superiority. At the same time, the music often depicted as white, repressed, and boringly bourgeois was often socially and racially inclusive, committed to reform, and devoted to challenging the immoralities at the heart of America's capitalist order.
Disher recounts the role of the clown in Greek theater and the Roman festival of Saturnalia; the spread of the Harlequin character through the pantomimes of Europe; and the influence of the first "modern" clown, Joseph Grimaldi (1778-1837), who was admired by Byron and Hazlitt and who had his memoirs edited by Dickens
A refreshingly clearheaded and taboo-breaking look at race in America reveals our culture as neither Black nor White nor Other, but a mix-a mongrel. Black Like Youis an erudite and entertaining exploration of race relations in American popular culture. Particularly compelling is the author's ability to tackle blackface--a strange, often scandalous, and now taboo entertainment. Although blackface performance came to be denounced as purely racist mockery, and shamefacedly erased from most modern accounts of American cultural history, Strausbaugh shows that, nevertheless, its impact has been deep and longlasting. The influence of blackface can be seen in rock and roll and hip-hop; in vaudeville, Broadway, and drag performances; in Mark Twain and "gangsta lit"; in the earliest filmstrips and Hollywood's 2004 White Chicks; on radio and television; in advertising and product marketing; and even in the way Americans speak. With remarkable common sense and clarity, Strausbaugh candidly illuminates truths about race rarely discussed in public, including: - American culture neither conforms to knee-jerk racism nor to political correctness. It is neither Black nor White nor Other, but a mix-a mongrel. - No history is best forgotten-however uncomfortable it may be to remember. The power of blackface to enrage and mortify Americans to this day is reason enough to examine what it still tells us about our culture and ourselves. - Blackface is still alive. Its impact and derivations- including Black performers in "whiteface"-can be seen all around us.
During the last 300 years circus clowns have emerged as powerful cultural icons. This is the first semiotic analysis of the range of make-up and costumes through which the clowns' performing identities have been established and go on developing. It also examines what Bouissac terms 'micronarratives' - narrative meanings that clowns generate through their acts, dialogues and gestures. Putting a repertory of clown performances under the semiotic microscope leads to the conclusion that the performances are all interconnected and come from what might be termed a 'mythical matrix'. These micronarratives replicate in context-sensitive forms a master narrative whose general theme refers to the emergence of cultures and constraints that they place upon instinctual behaviour. From this vantage point, each performance can be considered as a ritual which re-enacts the primitive violence inherent in all cultures and the temporary resolutions which must be negotiated as the outcome. Why do these acts of transgression and re-integration then trigger laughter and wonder? What kind of mirror does this put up to society? In a masterful semiotic analysis, Bouissac delves into decades of research to answer these questions.
Following the pathways of imperial commerce, blackface minstrel troupes began to cross the globe in the mid-nineteenth century, popularizing American racial ideologies as they traveled from Britain to its colonies in the Pacific, Asia, and Oceania, finally landing in South Africa during the 1860s and 1870s. The first popular culture export of the United States, minstrel shows frequently portrayed black characters as noncitizens who were unfit for democratic participation and contributed to the construction of a global color line. Chinua Thelwell brings blackface minstrelsy and performance culture into the discussion of apartheid's nineteenth-century origins and afterlife, employing a broad archive of South African newspapers and magazines, memoirs, minstrel songs and sketches, diaries, and interview transcripts. Exporting Jim Crow highlights blackface minstrelsy's cultural and social impact as it became a dominant form of entertainment, moving from its initial appearances on music hall stages to its troubling twentieth-century resurgence on movie screens and at public events. This carefully researched and highly original study demonstrates that the performance of race in South Africa was inherently political, contributing to racism and shoring up white racial identity.
This rich collection of readings offers a wide-ranging and authoritative survey of clown practices, history and theory, from the origins of the word clown through to contemporary clowning. Covering clowns in theatre, circus, cinema, TV, street and elsewhere, the author's stimulating narrative challenges assumptions and turns orthodoxy on its head.
Bad clowns-those malicious misfits of the midway who terrorize, haunt, and threaten us-have long been a cultural icon. This book describes the history of bad clowns, why clowns go bad, and why many people fear them. Going beyond familiar clowns such as the Joker, Krusty, John Wayne Gacy, and Stephen King's Pennywise, it also features bizarre, lesser-known stories of weird clown antics including Bozo obscenity, Ronald McDonald haters, killer clowns, phantom-clown abductors, evil-clown panics, sex clowns, carnival clowns, troll clowns, and much more. Bad Clowns blends humor, investigation, and scholarship to reveal what is behind the clown's dark smile.
Richard Pochinko (1946-89) played a pioneering role in North American clown theater through the creation of an original pedagogy synthesizing modern European and indigenous Native American techniques. In Clown Through Mask, Veronica Coburn and onetime Pochinko apprentice Sue Morrison lay out the methodology of the Pochinko style of clowning and offer a bold philosophical framework for its interpretation. Morrison is today a leading teacher of Pochinko's Clown through Mask technique and this book extends significantly the literature on this underdocumented form of theater.
"Christopher Bayes is a master, an extraordinary visionary who has done more to liberate young American actors over the last two generations than I can possibly express. His classes in Clowning are philosophical manifestos; the power of his laughter inextricable from the depth of his spirit. This book is a treasure. Nothing can replace the experience of being in the room with a master teacher, but this practical, playful, brilliant book is the next best thing. Read it. It is indispensable." --Oskar Eustis, Artistic Director, The Public Theater Discovering the Clown, or The Funny Book of Good Acting is a unique glimpse into the wild world of the Clown, unveiling "the playful self, the unsocialized self, the naive self...the big stupid who just wants to have some fun with the audience." An essential guide for artists and actors wanting to set free the messy and hilarious Clown within.
By its very nature the clown, as represented in art, is an interdisciplinary phenomenon. In whichever artform it appears - fiction, drama, film, photography or fine art - it carries the symbolic association of its usage in popular culture, be it ritual festivities, street theatre or circus. The clown, like its extended family of fools, jesters, picaros and tricksters, has a variety of functions all focussed around its status and image of being "other." Frequently a marginalized figure, it provides the foil for the shortcomings of dominant discourse or the absurdities of human behaviour.Clowns, Fools and Picarosrepresents the latest research on the clown, bringing together for the first time studies from four continents: Europe, America, Africa and Asia. It attempts to ascertain commonalities, overlaps and differences between artistic expressions of the "clownesque" from these various continents and genres, and above all, to examine the role of the clown in our cultures today.This volume is of interest for scholars of political and comic drama, film and visual art as well as scholars of comparative literature and anthropology.
The author discusses the tragi-comic aspect of Chola kingship in relation to other Indian expressions of comedy, such as the Vidiisaka of Sanskrit drama, folk tales of the jester Tenali Rama, and clowns of the South Indian shadow-puppet theaters. The symbolism of the king emerges as part of a wider range of major symbolic figures--Brahmins, courtesans, and the tragic" bandits and warrior-heroes. Originally published in 1986. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
"Step right up!" and buy a ticket to the Greatest Show on Earth--the Big Top, containing death-defying stunts, dancing bears, roaring tigers, and trumpeting elephants. The circus has always been home to the dazzling and the exotic, the improbable and the impossible--a place of myth and romance, of reinvention, rebirth, second acts, and new identities. Asking why we long to soar on flying trapezes, ride bareback on spangled horses, and parade through the streets in costumes of glitter and gold, this captivating book illuminates the history of the circus and the claim it has on the imaginations of artists, writers, and people around the world. Traveling back to the circus's early days, Linda Simon takes us to eighteenth-century hippodromes in Great Britain and intimate one-ring circuses in nineteenth-century Paris, where Toulouse-Lautrec and Picasso became enchanted with aerialists and clowns. She introduces us to P. T. Barnum, James Bailey, and the enterprising Ringling Brothers and reveals how they created the golden age of American circuses. Moving forward to the whimsical Circus Oz in Australia and to New York City's Big Apple Circus and the grand spectacle of Cirque du Soleil, she shows how the circus has transformed in recent years. At the center of the story are the people--trick riders and tightrope walkers, sword swallowers and animal trainers, contortionists and clowns--that created the sensational, raucous, and sometimes titillating world of the circus. Beautifully illustrated and filled with rich historical detail and colorful anecdotes, The Greatest Shows on Earth is a vibrant history for all those who have ever dreamed of running away to the circus.
Focusing on the practical means and media of Shakespeare's stage, this study envisions horizons for his achievement in the theatre. Bridging the gap between today's page- and stage-centred interpretations, two renowned Shakespeareans demonstrate the artful means by which Shakespeare responded to the competing claims of acting and writing in the Elizabethan era. They examine how the playwright explored issues of performance through the resonant trio of clown, fool and cross-dressed boy actor. Like this trio, his deepest and most captivating characters often attain their power through the highly performative mode of 'personation' - through playing the character as an open secret. Surveying the whole of the playwright's career in the theatre, Shakespeare and the Power of Performance offers not only compelling ways of approaching the relation of performance and print in Shakespeare's works, but also new models for understanding dramatic character itself.
For more than seven decades the circuses enjoyed tremendous popularity in the Soviet Union. How did the circus--an institution that dethroned figures of authority and refused any orderly narrative structure--become such a cultural mainstay in a state known for blunt and didactic messages? Miriam Neirick argues that the variety, flexibility, and indeterminacy of the modern circus accounted for its appeal not only to diverse viewers but also to the Soviet state. In a society where government-legitimating myths underwent periodic revision, the circus proved a supple medium of communication. Between 1919 and 1991, it variously displayed the triumph of the Bolshevik revolution, the beauty of the new Soviet man and woman, the vulnerability of the enemy during World War II, the prosperity of the postwar Soviet household, and the Soviet mission of international peace--all while entertaining the public with the acrobats, elephants, and clowns. With its unique ability to meet and reconcile the demands of both state and society, the Soviet circus became the unlikely darling of Soviet culture and an entertainment whose usefulness and popularity stemmed from its ambiguity.
In the early 1890s, black performer Bob Cole turned blackface minstrelsy on its head with his nationally recognized whiteface creation, a character he called Willie Wayside. Just over a century later, hiphop star Busta Rhymes performed a whiteface supercop in his hit music video "Dangerous." In this sweeping work, Marvin McAllister explores the enduring tradition of "whiting up," in which African American actors, comics, musicians, and even everyday people have studied and assumed white racial identities. Not to be confused with racial "passing" or derogatory notions of "acting white," whiting up is a deliberate performance strategy designed to challenge America's racial and political hierarchies by transferring supposed markers of whiteness to black bodies--creating unexpected intercultural alliances even as it sharply critiques racial stereotypes. Along with conventional theater, McAllister considers a variety of other live performance modes, including weekly promenading rituals, antebellum cakewalks, solo performance, and standup comedy. For over three centuries, whiting up as allowed African American artists to appropriate white cultural production, fashion new black identities through these "white" forms, and advance our collective ability to locate ourselves in others.
Beginning in the 1830s and continuing for more than a century, blackface minstrelsy -- stage performances that claimed to represent the culture of black Americans -- remained arguably the most popular entertainment in North America. A renewed scholarly interest in this contentious form of entertainment has produced studies treating a range of issues: its contradictory depictions of class, race, and gender; its role in the development of racial stereotyping; and its legacy in humor, dance, and music, and in live performance, film, and television. The style and substance of minstrelsy persist in popular music, tap and hip-hop dance, the language of the standup comic, and everyday rituals of contemporary culture. The blackface makeup all but disappeared for a time, though its influence never diminished -- and recently, even the makeup has been making a comeback. This collection of original essays brings together a group of prominent scholars of blackface performance to reflect on this complex and troublesome tradition. Essays consider the early relationship of the blackface performer with American politics and the antislavery movement; the relationship of minstrels to the commonplace compromises of the touring'show'business and to the mechanization of the industrial revolution; the exploration and exploitation of blackface in the mass media, by D. W. Griffith and Spike Lee, in early sound animation, and in reality television; and the recent reappropriation of the form at home and abroad.In addition to the editor, contributors include Dale Cockrell, Catherine Cole, Louis Chude-Sokei, W. T. Lhamon, Alice Maurice, Nicholas Sammond, and Linda Williams.
The Creolization of American Culture examines the artworks, letters, sketchbooks, music collection, and biography of the painter William Sidney Mount (1807-1868) as a lens through which to see the multiethnic antebellum world that gave birth to blackface minstrelsy. As a young man living in the multiethnic working-class community of New York's Lower East Side, Mount took part in the black-white musical interchange his paintings depict. An avid musician and tune collector as well as an artist, he was the among the first to depict vernacular fiddlers, banjo players, and dancers precisely and sympathetically. His close observations and meticulous renderings provide rich evidence of performance techniques and class-inflected paths of musical apprenticeship that connected white and black practitioners. Looking closely at the bodies and instruments Mount depicts in his paintings as well as other ephemera, Christopher J. Smith traces the performance practices of African American and Anglo-European music-and-dance traditions while recovering the sounds of that world. Further, Smith uses Mount's depictions of black and white music-making to open up fresh perspectives on cross-ethnic cultural transference in Northern and urban contexts, showing how rivers, waterfronts, and other sites of interracial interaction shaped musical practices by transporting musical culture from the South to the North and back. The "Africanization" of Anglo-Celtic tunes created minstrelsy's musical "creole synthesis," a body of melodic and rhythmic vocabularies, repertoires, tunes, and musical techniques that became the foundation of American popular music. Reading Mount's renderings of black and white musicians against a background of historical sites and practices of cross-racial interaction, Smith offers a sophisticated interrogation and reinterpretation of minstrelsy, significantly broadening historical views of black-white musical exchange.
Following the pathways of imperial commerce, blackface minstrel troupes began to cross the globe in the mid-nineteenth century, popularizing American racial ideologies as they traveled from Britain to its colonies in the Pacific, Asia, and Oceania, finally landing in South Africa during the 1860s and 1870s. The first popular culture export of the United States, minstrel shows frequently portrayed black characters as noncitizens who were unfit for democratic participation and contributed to the construction of a global color line. Chinua Thelwell brings blackface minstrelsy and performance culture into the discussion of apartheid's nineteenth-century origins and afterlife, employing a broad archive of South African newspapers and magazines, memoirs, minstrel songs and sketches, diaries, and interview transcripts. Exporting Jim Crow highlights blackface minstrelsy's cultural and social impact as it became a dominant form of entertainment, moving from its initial appearances on music hall stages to its troubling twentieth-century resurgence on movie screens and at public events. This carefully researched and highly original study demonstrates that the performance of race in South Africa was inherently political, contributing to racism and shoring up white racial identity.
This rich collection of readings offers a wide-ranging and authoritative survey of clown practices, history and theory, from the origins of the word clown through to contemporary clowning. Covering clowns in theatre, circus, cinema, TV, street and elsewhere, the author's stimulating narrative challenges assumptions and turns orthodoxy on its head.
Bad clowns-those malicious misfits of the midway who terrorize, haunt, and threaten us-have long been a cultural icon. This book describes the history of bad clowns, why clowns go bad, and why many people fear them. Going beyond familiar clowns such as the Joker, Krusty, John Wayne Gacy, and Stephen King's Pennywise, it also features bizarre, lesser-known stories of weird clown antics including Bozo obscenity, Ronald McDonald haters, killer clowns, phantom-clown abductors, evil-clown panics, sex clowns, carnival clowns, troll clowns, and much more. Bad Clowns blends humor, investigation, and scholarship to reveal what is behind the clown's dark smile.
Richard Pochinko (1946-89) played a pioneering role in North American clown theater through the creation of an original pedagogy synthesizing modern European and indigenous Native American techniques. In Clown Through Mask, Veronica Coburn and onetime Pochinko apprentice Sue Morrison lay out the methodology of the Pochinko style of clowning and offer a bold philosophical framework for its interpretation. Morrison is today a leading teacher of Pochinko's Clown through Mask technique and this book extends significantly the literature on this underdocumented form of theater.
"Christopher Bayes is a master, an extraordinary visionary who has done more to liberate young American actors over the last two generations than I can possibly express. His classes in Clowning are philosophical manifestos; the power of his laughter inextricable from the depth of his spirit. This book is a treasure. Nothing can replace the experience of being in the room with a master teacher, but this practical, playful, brilliant book is the next best thing. Read it. It is indispensable." --Oskar Eustis, Artistic Director, The Public Theater Discovering the Clown, or The Funny Book of Good Acting is a unique glimpse into the wild world of the Clown, unveiling "the playful self, the unsocialized self, the naive self...the big stupid who just wants to have some fun with the audience." An essential guide for artists and actors wanting to set free the messy and hilarious Clown within.
By its very nature the clown, as represented in art, is an interdisciplinary phenomenon. In whichever artform it appears - fiction, drama, film, photography or fine art - it carries the symbolic association of its usage in popular culture, be it ritual festivities, street theatre or circus. The clown, like its extended family of fools, jesters, picaros and tricksters, has a variety of functions all focussed around its status and image of being "other." Frequently a marginalized figure, it provides the foil for the shortcomings of dominant discourse or the absurdities of human behaviour.Clowns, Fools and Picarosrepresents the latest research on the clown, bringing together for the first time studies from four continents: Europe, America, Africa and Asia. It attempts to ascertain commonalities, overlaps and differences between artistic expressions of the "clownesque" from these various continents and genres, and above all, to examine the role of the clown in our cultures today.This volume is of interest for scholars of political and comic drama, film and visual art as well as scholars of comparative literature and anthropology.
The author discusses the tragi-comic aspect of Chola kingship in relation to other Indian expressions of comedy, such as the Vidiisaka of Sanskrit drama, folk tales of the jester Tenali Rama, and clowns of the South Indian shadow-puppet theaters. The symbolism of the king emerges as part of a wider range of major symbolic figures--Brahmins, courtesans, and the tragic" bandits and warrior-heroes. Originally published in 1986. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
"Step right up!" and buy a ticket to the Greatest Show on Earth--the Big Top, containing death-defying stunts, dancing bears, roaring tigers, and trumpeting elephants. The circus has always been home to the dazzling and the exotic, the improbable and the impossible--a place of myth and romance, of reinvention, rebirth, second acts, and new identities. Asking why we long to soar on flying trapezes, ride bareback on spangled horses, and parade through the streets in costumes of glitter and gold, this captivating book illuminates the history of the circus and the claim it has on the imaginations of artists, writers, and people around the world. Traveling back to the circus's early days, Linda Simon takes us to eighteenth-century hippodromes in Great Britain and intimate one-ring circuses in nineteenth-century Paris, where Toulouse-Lautrec and Picasso became enchanted with aerialists and clowns. She introduces us to P. T. Barnum, James Bailey, and the enterprising Ringling Brothers and reveals how they created the golden age of American circuses. Moving forward to the whimsical Circus Oz in Australia and to New York City's Big Apple Circus and the grand spectacle of Cirque du Soleil, she shows how the circus has transformed in recent years. At the center of the story are the people--trick riders and tightrope walkers, sword swallowers and animal trainers, contortionists and clowns--that created the sensational, raucous, and sometimes titillating world of the circus. Beautifully illustrated and filled with rich historical detail and colorful anecdotes, The Greatest Shows on Earth is a vibrant history for all those who have ever dreamed of running away to the circus.
Focusing on the practical means and media of Shakespeare's stage, this study envisions horizons for his achievement in the theatre. Bridging the gap between today's page- and stage-centred interpretations, two renowned Shakespeareans demonstrate the artful means by which Shakespeare responded to the competing claims of acting and writing in the Elizabethan era. They examine how the playwright explored issues of performance through the resonant trio of clown, fool and cross-dressed boy actor. Like this trio, his deepest and most captivating characters often attain their power through the highly performative mode of 'personation' - through playing the character as an open secret. Surveying the whole of the playwright's career in the theatre, Shakespeare and the Power of Performance offers not only compelling ways of approaching the relation of performance and print in Shakespeare's works, but also new models for understanding dramatic character itself.
For more than seven decades the circuses enjoyed tremendous popularity in the Soviet Union. How did the circus--an institution that dethroned figures of authority and refused any orderly narrative structure--become such a cultural mainstay in a state known for blunt and didactic messages? Miriam Neirick argues that the variety, flexibility, and indeterminacy of the modern circus accounted for its appeal not only to diverse viewers but also to the Soviet state. In a society where government-legitimating myths underwent periodic revision, the circus proved a supple medium of communication. Between 1919 and 1991, it variously displayed the triumph of the Bolshevik revolution, the beauty of the new Soviet man and woman, the vulnerability of the enemy during World War II, the prosperity of the postwar Soviet household, and the Soviet mission of international peace--all while entertaining the public with the acrobats, elephants, and clowns. With its unique ability to meet and reconcile the demands of both state and society, the Soviet circus became the unlikely darling of Soviet culture and an entertainment whose usefulness and popularity stemmed from its ambiguity.
In the early 1890s, black performer Bob Cole turned blackface minstrelsy on its head with his nationally recognized whiteface creation, a character he called Willie Wayside. Just over a century later, hiphop star Busta Rhymes performed a whiteface supercop in his hit music video "Dangerous." In this sweeping work, Marvin McAllister explores the enduring tradition of "whiting up," in which African American actors, comics, musicians, and even everyday people have studied and assumed white racial identities. Not to be confused with racial "passing" or derogatory notions of "acting white," whiting up is a deliberate performance strategy designed to challenge America's racial and political hierarchies by transferring supposed markers of whiteness to black bodies--creating unexpected intercultural alliances even as it sharply critiques racial stereotypes. Along with conventional theater, McAllister considers a variety of other live performance modes, including weekly promenading rituals, antebellum cakewalks, solo performance, and standup comedy. For over three centuries, whiting up as allowed African American artists to appropriate white cultural production, fashion new black identities through these "white" forms, and advance our collective ability to locate ourselves in others.
Beginning in the 1830s and continuing for more than a century, blackface minstrelsy -- stage performances that claimed to represent the culture of black Americans -- remained arguably the most popular entertainment in North America. A renewed scholarly interest in this contentious form of entertainment has produced studies treating a range of issues: its contradictory depictions of class, race, and gender; its role in the development of racial stereotyping; and its legacy in humor, dance, and music, and in live performance, film, and television. The style and substance of minstrelsy persist in popular music, tap and hip-hop dance, the language of the standup comic, and everyday rituals of contemporary culture. The blackface makeup all but disappeared for a time, though its influence never diminished -- and recently, even the makeup has been making a comeback. This collection of original essays brings together a group of prominent scholars of blackface performance to reflect on this complex and troublesome tradition. Essays consider the early relationship of the blackface performer with American politics and the antislavery movement; the relationship of minstrels to the commonplace compromises of the touring'show'business and to the mechanization of the industrial revolution; the exploration and exploitation of blackface in the mass media, by D. W. Griffith and Spike Lee, in early sound animation, and in reality television; and the recent reappropriation of the form at home and abroad.In addition to the editor, contributors include Dale Cockrell, Catherine Cole, Louis Chude-Sokei, W. T. Lhamon, Alice Maurice, Nicholas Sammond, and Linda Williams.
The Creolization of American Culture examines the artworks, letters, sketchbooks, music collection, and biography of the painter William Sidney Mount (1807-1868) as a lens through which to see the multiethnic antebellum world that gave birth to blackface minstrelsy. As a young man living in the multiethnic working-class community of New York's Lower East Side, Mount took part in the black-white musical interchange his paintings depict. An avid musician and tune collector as well as an artist, he was the among the first to depict vernacular fiddlers, banjo players, and dancers precisely and sympathetically. His close observations and meticulous renderings provide rich evidence of performance techniques and class-inflected paths of musical apprenticeship that connected white and black practitioners. Looking closely at the bodies and instruments Mount depicts in his paintings as well as other ephemera, Christopher J. Smith traces the performance practices of African American and Anglo-European music-and-dance traditions while recovering the sounds of that world. Further, Smith uses Mount's depictions of black and white music-making to open up fresh perspectives on cross-ethnic cultural transference in Northern and urban contexts, showing how rivers, waterfronts, and other sites of interracial interaction shaped musical practices by transporting musical culture from the South to the North and back. The "Africanization" of Anglo-Celtic tunes created minstrelsy's musical "creole synthesis," a body of melodic and rhythmic vocabularies, repertoires, tunes, and musical techniques that became the foundation of American popular music. Reading Mount's renderings of black and white musicians against a background of historical sites and practices of cross-racial interaction, Smith offers a sophisticated interrogation and reinterpretation of minstrelsy, significantly broadening historical views of black-white musical exchange.
Following the pathways of imperial commerce, blackface minstrel troupes began to cross the globe in the mid-nineteenth century, popularizing American racial ideologies as they traveled from Britain to its colonies in the Pacific, Asia, and Oceania, finally landing in South Africa during the 1860s and 1870s. The first popular culture export of the United States, minstrel shows frequently portrayed black characters as noncitizens who were unfit for democratic participation and contributed to the construction of a global color line. Chinua Thelwell brings blackface minstrelsy and performance culture into the discussion of apartheid's nineteenth-century origins and afterlife, employing a broad archive of South African newspapers and magazines, memoirs, minstrel songs and sketches, diaries, and interview transcripts. Exporting Jim Crow highlights blackface minstrelsy's cultural and social impact as it became a dominant form of entertainment, moving from its initial appearances on music hall stages to its troubling twentieth-century resurgence on movie screens and at public events. This carefully researched and highly original study demonstrates that the performance of race in South Africa was inherently political, contributing to racism and shoring up white racial identity.
