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This thesis is a historical account of left-wing theatre in Japan from its early beginnings in the 1910s to the collapse of the organised proletarian drama movement in 1934. It is set within the context of the general history of shingeki from the earliest attempts to reform existing traditional theatre soon after the Meiji restoration. The choice of this subject was encouraged by several factors. The Japanese classical theatre has much of interest to the foreign scholar and several substantial studies of its various forms have boon published. Shingeki, on the other hand, has as yet not been studied seriously by any Eastern scholar and it was at least portly a curiosity concerning the problems that would have confronted a modern drama in Japan that prompted this study of left-wing drama. The subject was limited to left-wing drama for several reasons. Firstly some limitation was required. The history of shingeki can now be said to extend over approximately one hundred years and such have been its vicissitudes and the volume of work contributed to it by its practitioners that only a very choral history would be possible in the limited scope of a thesis. Within the one hundred years of shingeki five separate periods can be discerned: the Meiji period, when the idea of a new drama for the new state was discussed and developed; the late Heiji and early Taisho periods, when the first experiments at a practical realization of new drama took place; the 1920s and early 1930s, when shingeki became an exciting new cultural form in the eyes of young intellectuals and when it became left-wing, as they did; the later 1930s, when a more sober approach to drama was taken by socialists and a more self-confident attitude was observable in those theatre people who were not left-wing; and the post-war period, with its complex mixture of self-examination and experiment. The 1920s and early 1930s - the left- wing period - were chosen because this can be confidently described as the formative period of modern Japanese drama. The struggle with the past was mainly over and the legacy left to future shingeki artists by these years was greater than that of any other period. [continued in text ...]

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This thesis deals with the representation of the body and space in the theatre of Bernard-Marie Koltes and Helene Cixous. From the theoretical point of view, it looks at transition in French theatre from a modern to a postmodern predicament, from a discursive to a corporeal theatre. It then looks at the ways postmodern culture maps, configures, disciplines, and violates the body, particularly through the relationship of the new textuality to its stage manifestations. Textually, it analizes three plays by each playwright. The juxtaposition of the works of Koltes and Cixous allows for an in depth look at the theatre of the 1970's and 80's in France, a period marked by theatrical decentralisation and experimentation. Both favoured a strong tie to theatre practice while developing a close relationship with a theatre director: Patrice Chereau, in the case of Koltes, and Ariane Mnouchkine, in the case of Cixous. Aside from looking at the relationship with theatre practitioners, this thesis examines a number of aesthetic and political affinities which bring Koltes and Cixous together, such as redefining a postmodern mythology and a political role for theatre. Unlike many postmodernist theatre practices that try to evade political commitment, both Cixous and Koltes are preoccupied with the resistance to a nihilistic discourse, and propose an evolving and corporeal stage presence inscribed in a pluralistic space of representation. For Koltes, the body on the stage resists symbolic categorization in Combat de negre et de chiens (1979), it then becomes related to spatial reality outside language in Quai ouest (1985), and finally the corporeal body is culturally and ideologically mapped in Le Retour au desert (1988). This triple dimension is also reflected in the work of Cixous, for whom the theatre is a space of feminist praxis. First, the space of representation, through the subversive performativity of the body, questions the premises of the psychoanalytic gaze in Portrait de Dora (1976), then classical mythology is rewritten to disrupt patriarcal discourse in Le Nom d'Oedipe: chant du corps interdit (1978), and a post-colonial role for theatre is redefined in order to question the historical subject in L'Indiade ou l'lnde de leurs reves (1987). Finally, this thesis looks at the ways both Koltes and Cixous join in with postmodernism in declaring the impossibility of grand-narrative, while trying to show how identity cannot be based on essentialist categories of race, gender, ethnicity, or sexual orientation, but on the performance of all these various categories as they intersect in the performing body.

This thesis deals with the representation of the body and space in the theatre of Bernard-Marie Koltes and Helene Cixous. From the theoretical point of view, it looks at transition in French theatre from a modern to a postmodern predicament, from a discursive to a corporeal theatre. It then looks at the ways postmodern culture maps, configures, disciplines, and violates the body, particularly through the relationship of the new textuality to its stage manifestations. Textually, it analizes three plays by each playwright. The juxtaposition of the works of Koltes and Cixous allows for an in depth look at the theatre of the 1970's and 80's in France, a period marked by theatrical decentralisation and experimentation. Both favoured a strong tie to theatre practice while developing a close relationship with a theatre director: Patrice Chereau, in the case of Koltes, and Ariane Mnouchkine, in the case of Cixous. Aside from looking at the relationship with theatre practitioners, this thesis examines a number of aesthetic and political affinities which bring Koltes and Cixous together, such as redefining a postmodern mythology and a political role for theatre. Unlike many postmodernist theatre practices that try to evade political commitment, both Cixous and Koltes are preoccupied with the resistance to a nihilistic discourse, and propose an evolving and corporeal stage presence inscribed in a pluralistic space of representation. For Koltes, the body on the stage resists symbolic categorization in Combat de negre et de chiens (1979), it then becomes related to spatial reality outside language in Quai ouest (1985), and finally the corporeal body is culturally and ideologically mapped in Le Retour au desert (1988). This triple dimension is also reflected in the work of Cixous, for whom the theatre is a space of feminist praxis. First, the space of representation, through the subversive performativity of the body, questions the premises of the psychoanalytic gaze in Portrait de Dora (1976), then classical mythology is rewritten to disrupt patriarcal discourse in Le Nom d'Oedipe: chant du corps interdit (1978), and a post-colonial role for theatre is redefined in order to question the historical subject in L'Indiade ou l'lnde de leurs reves (1987). Finally, this thesis looks at the ways both Koltes and Cixous join in with postmodernism in declaring the impossibility of grand-narrative, while trying to show how identity cannot be based on essentialist categories of race, gender, ethnicity, or sexual orientation, but on the performance of all these various categories as they intersect in the performing body. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

張秉權. / 論文(博士)--香港中文大學, 1999. / 參考文獻 (p. i-xvi) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Zhang Bingquan. / Lun wen (bo shi)--Xianggang Zhong wen da xue, 1999. / Can kao wen xian (p. i-xvi) / Zhong Ying wen zhai yao.

Born in 1938 in Poland, I epxperienced wartime Berlin and post-war Stalinism. My first job, at sixteen, was with the East Berlin States Opera and the Bertold Brecht's Berliner Ensemble. The play writes Betrtold Brecht and Buechner had the strongest influence on me. Brecht's play 'Mutter Courage and her children' and Georg Buechner's 'Woyzech' encapsulated the harsh realities of post-war Europe, and confirmed my desire for social justice and reform. Yet, the main influence on my work comes from my own life experience. My life in Australia has become a kind of exile-a deprivation of the origin of my culture and my cradle. After nearly forty years in Australia I feel a little displaced. Yet I left Europe voluntarily to escape from the very culture and history I now miss. I am experiencing a common dilemma of migration. I belong neither here nor there-a kind of dislocation. There exists a twilight zone in the in-between time-a discontinuity of my Berliner development. Artists such as Kaethe Kollwitz, John Heartfield, George Grosz, Otto Dix, and Max Beckman influenced my teenage years. Later, Joseph Beuys, Anselm Kiefer and Georg Baselitz. I work with found objects, such as toys crafted by human hand. I am giving them a new meaning, a new being. They are meditations on the conflict of war, where women and children are the primary victims of political fragmentation. My sculptures evoke memories of a childhood stolen. They take on a menacing character reminding the viewer of the effects war has on humanity. But Art is the reflector and searcher; it is our way to enlightenment. Joseph Beuys introduced the concept of an expanded notion of art ("der erweiterte Kunstbegriff???) to surpass the boundaries of modernism with in art, science, spirituality, humanism and economics. He drew attention to the potential of human creativity. Art, against all odds, is poetry to life.

Dans la dernière dizaine années du 19ème siècle, les créations de Lugné-Poe et d’Antoine expérimentent de nouvelles esthétiques de représentation et voient dans la mise en scène l’essence de la création théâtrale. Le metteur en scène devient lui-même auteur, au point de jouer parfois un rôle prédominant. Tout au long du 20ème siècle, cette évolution de la mise en scène, en s’accélérant parfois brutalement, a pu atteindre une certaine anarchie. C’est pourquoi l’esthétique de la tradition scénique orientale, qui passe par des formes artistiques reproductibles, voire stéréotypées, a pu fournir des repères et des garde-fous. Paul Claudel est le premier à en avoir une réelle connaissance grâce à ses longs séjours en Asie. Il intègre les traditions, les cultures et les philosophies orientales dans son écriture théâtrale, et propose une nouvelle forme épique et lyrique de la dramaturgie, comme dans Le Soulier de satin et Christophe Colomb. Dans une proposition de théâtre symboliste, il met en scène de véritables poèmes reflétant sa cosmologie et sa vision poétique, en réalisant pratiquement le « théâtre total » dont rêve Jean-Louis Barrault. Au début du 20ème siècle, plusieurs expositions coloniales introduisent l'Orient en Occident. Elles donnent aux Occidentaux l'occasion d'un contact direct avec les traditions scéniques orientales. Les jeux formalistes, sacrés et esthétiques, de la poésie symbolique, séduisent les intellectuels et les artistes. En particulier, les représentations de Sada Yacco et Mei Lan-Fang déclenchent l’enthousiasme. Les théoriciens-metteurs en scène sont passionnés par les jeux expressifs et métaphoriques de leurs corps robustes, agiles et bien proportionnés, par leurs attitudes modérées et discrètes, tous façonnés selon la tradition séculaire orientale. Bien qu'il y ait des nuances entre les divers théâtres asiatiques, on les regroupe sous la dénomination usuelle de « théâtre oriental ». C'est la raison pour laquelle nous avons analysé à la fois les chocs provoqués par les trois grands événements qu’ont été, en Europe, successivement la visite de la troupe de Sada Yacco en 1901, l’Exposition Coloniale en 1931, et l’arrivée de Mei Lan-Fang en 1935, sur le théâtre occidental, mais aussi les origines et les caractères communs des théâtres asiatiques .Dès lors que les artistes innovants découvrent le théâtre oriental, ils sont subjugués par l’authenticité de sa théâtralité et l’opposent au théâtre occidental, dont ils dénoncent les défauts de la convention théâtrale. Les traditions scéniques orientales leur présentent des esthétiques paradoxales : des embellissements dépouillés mais enrichissants sur le plan métaphorique, des jeux artificiels stylisés mais révélant les détails réalistes, des créations contraintes par la tradition mais libérées par le talent des artistes, des représentations courtes mais requérant un long temps d’apprentissage, un seul art théâtral intégrant divers arts. Se référant à ces formes caractéristiques orientales, Craig cherche à trouver une « forme définie », Meyerhold tend à établir une nouvelle convention de théâtralité, Brecht approfondit sa théorie et son écriture visant à l'effet de la « distanciation » et Artaud désire « en finir avec les chefs-d’œuvre » et faire parler le propre langage scénique. Après ces innovateurs qui ont découvert la source de l’Orient, les metteurs en scène suivants, tels Grotowski, Barba, Brook et Ariane Mnouchkine, orientent leur recherche spirituelle et introspective vers l'Orient, en engendrant leur propre esthétique réalisée par la pratique. De la sorte, cette dernière ne relève plus d’une unique tradition orientale ou de la convention occidentale, mais d’une fécondation née de leur appropriation de l’Orient mêlée à leur propre personnalité, leur « tribu » et leurs préférences culturelles. / In the last decade of the 19th century, works of Lugné-Poe and Antoine experiment a new aesthetic representation and search the essence of the theatrical invention in the mise en scène. The director (metteur en scène) becomes the author; toa certain extent, sometimes, s/he takes the predominant role. Throughout the 20th century, the evolution of the directing (mise en scène) accelerates abruptly and it is so violent and sometimes it reaches to a state of anarchy. This is why the aesthetics of oriental scenic tradition, which goes through reproducible art forms, even stereotypical, could provide beacon and safeguards.Paul Claudel is the first person who acquires knowledge about the Orient due to his long stays in Asia. He incorporates the oriental traditions, cultures and philosophies in his playwriting, and proposes new epic and lyric forms in theater, likeone sees in The shoe of satin and Christophe Columbus. Proposing a symbolist theater, he had staged real poems which reflect his cosmology and his poetic vision. Claudel had achieved what Jean-Louis Barrault dreamed of -the "total theater."In the early 20th century, several colonial exhibitions introduced the East to the West. They gave Westerners an opportunity of directly absorbing the oriental scenic tradition. The formalists acting— sacred and aesthetics— in symbolic poetry attractsintellectuals and artists. Particularily, the representations of Sada Yacco and Mei Lan-fang were most enthusiastically received. The theoretical directors were passionate about the expressive and metaphorical acting of their robust,well-proportioned yet flexible bodies, about their moderate and discreet attitude, which were shaped by the ancient Eastern traditions. Although there were slight differences among various Asian theaters, they were grouped under the common name of "Oriental Theatre". In this sense, I would like to analyze the impacts caused by three major events of the western theater history in Europe: the successive visitings of troupe Sada Yacco in 1901, the Colonial Exhibition in 1931, and the arrival of Mei Lan-Fang in 1935. At the same time, we should trace the origins and common characteristics of Asian theaters.When the innovative artists discovered the eastern theater, they were overcame by the authenticity of its theatricality and they mirror the Western theater in opposition to the Eastern theater, in which they denounce the shortcomings of Westerntheatrical convention. The oriental scenic tradition shows them the paradoxical aesthetic: (1) unornamented decoration yet enriching in the metaphorical layout; (2) stylized artificial acting but realistic-details revealing; (3) short performance butrequiring long-term training; (4) creations constrained by tradition but set free by the talent of artist; (5) one theatrical art integrating various arts.Referring to these oriental characteristic forms, Craig seeks to find a "definite form", Meyerhold tends to establish a new convention of theatricality. As for Brecht, he goes further into developing theory, and his writing aims to produce the effect of"alienation." Artaud, on the other hand, wants to "terminate the masterpieces" and allow real stage language to speak for itself.After these pioneers who discovered sources from the Orient, directors who follow these doctrines such as Grotowski, Barba, Brook, and Ariane Mnouchkine turn their spiritual search and introspective towards the Orient, in hopes of generating their own aesthetics which could be realized in practice. Therefore, their creations reflect not merely Eastern traditions nor do they apply only Western conventions, but they are fertilized and born out of their appropriation to the Orient, mingled with these directors’ own personality, their "tribe" and their cultural preferences