This essay examines U.S. blackface performance in the twentieth century through the lens of Adorno's mass culture critiques, specifically of jazz music. Despite being rooted in the divisive logic of antiquated live performance traditions, blackface as a racist glyph flourishes in the technologically mediated social environment of the twentieth century. By replacing Adorno's critique of jazz with a direct investigation of blackface, the essay argues for a more materialist approach to minstrelsy studies that acknowledges both circulation and accumulation as oppressive hegemonic forces.

Western intellectual property frameworks have at least one feature in common: performers are less protected than authors. This situation knows many justifications, although all but one have been dismissed by the literature: performers are simply less creative than authors. As a result, the legal protection covering their work has been proportionally reduced compared to that of their authorial peers. This thesis investigates this phenomenon that it calls the 'author-performer divide'. It uncovers the culturally-rooted principles and legal reasoning that policy-makers and judges of Australia, France, the United Kingdom and the United States have developed to create in the legal narrative a hierarchy between authors and performers. It reveals that those intellectual property systems, though continuously reformed, still contain outdated conceptions of creativity based on the belief in ex nihilo creation and over-intellectualised representations of the creative process. Those two precepts combined have led legal discourse to portray performers as their authors' puppets, thus underserving of authorship themselves. This thesis reviews arguments raised against improving the performers' regime to challenge the preconception of performers as uncreative agents and questions the divide it supports. To this end, it seeks to update the representations of creativity currently conveyed in the law by drawing on the findings of other academic disciplines such as creativity research, performance theories as well as music, theatre and dance studies. This comparative inter-disciplinary study aims to move current legal debates on performers' rights away from the recurring themes and repeated arguments in the scholarship such as issues of fixation or of competing claims, all of which have made conversations stagnate. By including disciplines beyond the law, this analysis seeks to advance the legal literature on the question of performers' intellectual property protection and shift thinking about performative forms of creativity.

This thesis will apply performance criticism to ancient Jewish letters in order to answer two connected questions. First, how do we adequately describe the form and function of letters as they were read in antiquity in order to be able to define the genres of letters in a more precise way and second, to consider how performance theory in conjunction with other approaches can be applied to ancient letters. In order to address these concerns, we will include examples of free-standing letters from Elephantine, embedded Hebrew and Aramaic letters, and embedded Greek letters. By studying these texts, we will gain a substantial perspective on the variety of Second Temple period letters and we will be able to consider how probing the form and function of those letters may be applied for a better understanding of MMT. The intent of this inquiry is to help explain how MMT, or a section thereof, may have been performed in various situations and thereby provide a clearer view of the genre(s) of MMT.

This project explores 9/11 as a performative act that is re-represented in post 9/11 fiction. Although many scholars have engaged spectacle theory to understand the event, this project asserts that performance theory gives a more dynamic and ethical reading of post 9/11 literatures like Jonathan Safran Foer's Extremely Loud and Incredibly Close and Don DeLillo's Falling Man. The aforementioned post 9/11 texts showcase narrative performances and also give formal performances for an audience of readers. Theatricality in these texts promotes dialogue and healing through interactive communication.

Scholars have viewed African American texts written in the years between 1950 and 1960 as espousing confrontation, protest, and resistance. Although fruitful in identifying large writing trends, much of that scholarship narrowly defines what writing during that time accomplished, leaving out important writers whose writing does not fit the mold. One such writer is Owen Vincent Dodson (1914-1983), who published Boy at the Window in 1951. The novel uses modes of drama including song and call-and-response to invite reader sympathy and identification with characters, and eventually provides reader the opportunity to participate in creating meaning. Dodson's novel subtly combats racism by inviting readers to identify with its young, African American protagonist.

The task of documenting the evolution of the self over time has been attempted by women artists throughout history. The practice of this documentation has been greatly enhanced in the last several years by the progression of new technologies for the capture of digital images, the advent of the internet as a common textual and visual communication device, and the availability of free resources to publish and disseminate the resulting constructions. Women artists now have the tools needed to document the life of the self, and to publish it immediately to an audience. Most of the women documenting their lives on-line, in real time, do not consider themselves to be artists, and the art world has yet to embrace their practice as artistic activity. But as documents of women's performance, these sites are important historical, visual and cultural occurrences. In addition to containing both textual and visual elements, these endeavors incorporate and elucidate the concept of performativity of gender. In watching these sites (cams and blogs) of women's performance over time, it becomes clear that identities are complex constitutive creations, on both sides of the computer screen. The women of this study are doing, making and inventing a way to assemble the stories of their lives for a reading and looking audience in a manner that calls attention to the way all subjects are made by language and culture. The sites of these productions, located in the space of the internet, offer the spectator an opportunity to interface and form relationships with visual materials and contents. In the space opened up between viewer and artist/performer, identity work can be accomplished and the masquerade of femininity can be critically assessed in new and engaging ways. The challenge and the promise of this research: the journey into the spaces of these sites, with all of their varied formations of identity and performance as woman, will provide a document that both claims these practices as unique artistic performances of self and delineates new possibilities for looking.

This dissertation is a case study of the public performances of Gregory Bateson at The Esalen Institute. The case study is a reconsideration of the work of Gregory Bateson from the perspective of performance studies. The author brings together performativity, cybernetics, and the sacred to argue that Gregory Bateson, in his public performances, was striving for grace in encounters with others. The author has conducted archival research into Bateson’s presentations and has spoken with several close to Bateson to get a sense of how his process of public presentation paralleled his ideas—a process of continually working through ideas in conversation with others. In his dissertation the author tries to present the work in a form fitting with Bateson's own process.

This thesis considers how the Lesbian, Gay, Bisexual and Transgendered communities of Plymouth have performed and signified their own culture and identities during the period 1950 to 2012. Its source materials were largely generated by conducting oral history interviews with members of Plymouth’s LGB and T communities. This resulted in the creation of an archive which included thirty-seven interviews conducted with twenty-four individuals. These interviews, in conjunction with other uncovered archival memorabilia, now form a specific LGBT collection with Plymouth and West Devon Record Office. This PhD thesis interrogates this newly created community archive accession, using theories of performance as a tool, to consider how differing narratives and histories have been constructed, reproduced, contested and maintained. Pride, as a political concept in LGBT culture, is linked to the belief that individuals should maintain and display a sense of dignity in relation to their sexual orientation or gender role as a response to the stigmatisation traditionally associated with being LGB or T. This study tests the relevance of the concept of pride for the lived experience of LGBT communities in Plymouth, concluding that it needs to be understood within personal narratives rather than as primarily manifested in outward-facing forms of performance (such as a parade or a public event). Particularly significant in this regard is the “coming out narrative”. The thesis identifies spaces which, for various reasons, came to be accepted as safe places to accommodate sexual and gender differences in Plymouth in the 1950s and 60s. These strongly reflect Plymouth's location as a port, in combination with the fact that it has played host to each of the armed forces. It considers the impact of international public displays of gay pride from the Stonewall riots in the US through to performances as protest employed by groups such as Outrage! and legislation as Section 28 of the Local Government Act in the UK. The thesis concludes by considering the author’s role in, and wider impact of, the “Pride in Our Past” exhibition, which took place at Plymouth City Museum and Art Gallery (April-June 2012) as part of this research project.

No description available.

The late nineteenth century British stage was hopelessly confused. It couldn’t decide whether it was London’s principle source of entertainment—mainstream and respectable enoughfor Queen Victoria herself to patronize—or the seedbed of all corruption and deviance in Victorian society. At the center of this split identity was the actress, a figure both well-beloved (in the case of stars like Ellen Terry) and the literal embodiment of everything a Victorian women shouldn’t be—loose, sexualized, and working (in the case of her contemporary, Olga Nethersole). Because of this liminal position, Victorian actresses thus create a fascinatingmicrocosm in which to study the implications of performativity and performance in late nineteenth century society. I argue that stars like Terry and Nethersole, though they did so by opposite means, deliberately performed multiple roles, both on stage and in society, in order to enjoy the autonomy they craved—one unavailable to the majority of Victorian women.The biographies of both actresses reveal compelling paradoxes. Terry, though respectedenough to be compared to the “ideal” Victorian woman (the proverbial “Angel in the House”), was in reality a fallen woman. Olga Nethersole, on the other hand, built her career on playing fallen woman roles, yet lived an upright and unremarkable private life. Despite these differences, however, both women rose to great heights of fame and earned careers, funds, and power overtheir lives and relationships that most women of the century would never dream of. This thesis investigates the anomaly of autonomous Victorian actresses through the lens of performance theory. Drawing upon the concepts of liminality and social performativity, introduced largely by performance studies scholars like Richard Schechner and Marvin Carlson, I work toward a practical connection between performance on the stage and performativity in society that remainslargely unexplored in the field of Victorian theatrical studies. Ultimately, I am shedding light onthe paradoxical, dual function of performance; as demonstrated in the lives of these two actresses, it has the potential to simultaneously reinforce societal norms and to protest against them.