Published by the Religion and Theatre Focus Group of the Association for Theatre in Higher Education ISSN

Published by the Religion and Theatre Focus Group of the Association for Theatre in Higher Education The Journal of Religion and Theatre is a peer-reviewed journal. The journal aims to provide descriptive
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Published by the Religion and Theatre Focus Group of the Association for Theatre in Higher Education The Journal of Religion and Theatre is a peer-reviewed journal. The journal aims to provide descriptive and analytical articles examining the spirituality of world cultures in all disciplines of the theatre, performance studies in sacred rituals of all cultures, themes of transcendence in text, on stage, in theatre history, the analysis of dramatic literature, and other topics relating to the relationship between religion and theatre. The journal also aims to facilitate the exchange of knowledge throughout the theatrical community concerning the relationship between theatre and religion and as an academic research resource for the benefit of all interested scholars and artists. ISSN Each author retains the copyright of his or her article. Users may read, download, copy, distribute, print, search, cite, or link to the full texts of these articles for personal, research, academic or other non commercial purposes. Republication and all other commercial use of these articles must receive written consent from the author. Submission Guidelines Submit your article in Microsoft Word format via the internet Include a separate title page with the title of the article, your name, address, address, and phone number, with a 70 to 100 word abstract and a 25 to 50 word biography Do not type your name on any page of the article MLA style endnotes -- Appendix A.1. (Do not use parenthetical references in the body of the paper/ list of works cited.) the article and title page via an attachment in Microsoft Word to Heather Beasley: protobeasley (Please replace the -at- DEADLINE: May 1st of each year This Article: /vol_6/no_2/twomey.html Blasted Hope: Theology and Violence in Sarah Kane by Jay Twomey Anyone familiar with the 'in-yer-face' 'brutalism' of Sarah Kane, with her staging of graphic scenes of violence that can at times out-tarantino Tarantino in sadomasochistic gore, will be surprised by the theological company Kane's theater keeps; for it evokes a tradition reaching backwards from Jürgen Moltmann to Aquinas and ultimately to Paul. Even more surprising is the particular concern Kane shares with these Christian writers. While sin, or damnation, or a Mel Gibson-esque passion for the martyr, for the sources of the Eucharist in flagellated flesh, might conceivably give shape to her work, really she is much more interested in hope. The author of Blasted, Cleansed and Phaedra's Love, plays that scandalized reviewers and audiences alike with their gruesome depictions of rape, mutilation, cannibalism, war, and other forms of human degradation did not, apparently, conceive of her work in terms of despair only. In Kane's view, to create something beautiful about despair, or out of a feeling of despair, is... the most hopeful, life-affirming thing a person can do. 1 Indeed, Kane takes this affirmation further, hinting at a tripartite structure familiar to us from 1 st Corinthians, when she uses Paul's theological virtues to characterize her work in terms of hope (Blasted), faith (Phaedra's Love) and love (Crave). 2 The allusion to Paul is probably more than a passing reference to a culturally significant paradigm, for Kane was raised in an Evangelical household and was well versed in biblical language. Indeed, although she later turned atheist, her work evinces a consistent effort on her part to grapple with key motifs from her Christian upbringing. While it's probably an overstatement to say that Kane's writing is fired by the cruelties carried out in the name of God, 3 certainly her work can be understood in terms of semi-private religious issues: her 1 Qtd. in Aleks Sierz, In-Yer-Face Theatre: British Drama Today (London: Faber and Faber, 2001) Qtd. in Sierz Kane's brother Simon Kane, qtd. in Simon Hattenstone, A Sad Hurrah, The Guardian Unlimited 1 July 2000, 4 Oct,3605,338278, 00.html . Copyright 2007 by Jay Twomey PDF File Page #110 This Article: /vol_6/no_2/twomey.html realization that the force which should have acted as guarantor of her eternal protection, that force for salvation which had sustained her throughout a youth of religious zeal namely, God did not exist. The resulting split in her personality and intellect between two kinds of consciousness one of a very final mortality and the other of an expected salvation beyond death works its way throughout her plays in the form of a relatively dark and ironic, but also comic, reflection on key theological concepts, such as hope. 4 This essay will seek not to argue that Kane's work, especially her play Blasted, is necessarily hopeful, but rather will try to understand, in theological terms, what it means that Kane designates the play as hopeful. In other words, what, in Blasted, carries the burden of hope? I should state at the outset that my interpretation of the hopefulness of a play like Blasted may at times go beyond Kane's own, for Kane was able to see Blasted as hopeful at least in part because the characters continue to scrape a life out of the ruins, despite the fact that the life remaining to them is barely any life at all. 5 Others have apparently followed Kane's lead in this. As Ken Urban puts it, after having seen Blasted performed at London's Royal Court Theater in 2001, there is hope because at the end of the play people ravaged by unfathomable violence can give each other the gift of survival. 6 Elaine Aston, although more ambiguous about the play's hopefulness, similarly concludes that Kane's vision in Blasted rests on the redemptive possibility of love. 7 Others also feel compelled to point out how Blasted reveals people's capacities for resilience and adaptability, 8 and so on. Such characterizations, including Kane's own which may not, of course, have been her final or even most meaningful word on the matter strike me as profoundly insufficient grounds for claiming that a play like Blasted is hopeful, or even, as Kane puts it, fucking hopeful, 9 and in what follows I want to show that 4 Qtd. in Graham Saunders, 'Love Me or Kill Me:' Sarah Kane and the Theatre of Extremes (Manchester: Manchester University Press, 2002) Qtd. in Sierz Ken Urban, An Ethics of Catastrophe: The Theatre of Sarah Kane, PAJ: A Journal of Performance and Art 23.3 (2001): Elaine Aston, Feminist Views on the English Stage (London: Cambridge University Press, 2003) David Ian Rabey, English Drama Since 1940 (London: Longman, 2003) Qtd. in Sierz 120. Copyright 2007 by Jay Twomey PDF File Page #111 This Article: /vol_6/no_2/twomey.html elements of a theology of hope from Kane's own Christian heritage provide a more adequate conceptual framework within which to understand the function of hope in her plays. Blasted begins in a very expensive hotel room in Leeds the kind that is so expensive it could be anywhere in the world 10 and it ends in a room somewhere in Bosnia, sometime during the war. Two characters, Ian and Cate, enter the room and eventually Cate falls prey to Ian in a night sexual of violence. Of course, she doesn't have to fall very far given her (albeit strained) relationship with Ian. It's clear from the start of the play that Ian is vulgar, racist and xenophobic, ultra-nationalistic, sexually dangerous, violent and, as Urban notes, broken. 11 He carries a revolver which he periodically loads and unloads, and aims at Cate while using her sexually. Cate is no innocent herself, in that she seems not entirely to reject Ian's sexual abuse, and in fact toys with him sexually after he's abused her. However, compared to Ian, this woman with her tender sympathies for her mother and mentally retarded brother, her vegetarianism, her horror of violence, her limited wit and her disabilities (Cate suffers from fits ) seems oddly out of place with him. But their relationship allows Ian, at least, the perfect opportunity for his violent self-exposition. The second half of the play shifts the context explosively from this room and the rape scene to the war in Bosnia. A soldier enters, tells his story, and proceeds to victimize Ian, Cate having in the meantime escaped through the bathroom window. The soldier and Ian have much in common. Just as Ian subjects Cate to his phallogocentrism, understood both literally and metaphorically that is, to his penis but also his gun, his patriarchal nationalism, his homophobic masculinity Kane subjects Ian, via the soldier, to the even more frightening autism of world-rending violence. 12 Now Ian is rendered flexible, is opened, literally and metaphorically, so that the soldier can construct himself and his (or the) world in a horrific act of closure. Perhaps Cate provides Kane with a feminine sensitivity precisely in order to show, first, the mechanisms of stereotypical gender relations in a patriarchy as they inhabit Ian and, second, the way sexual violence and war mirror these same gender dynamics by exposing or positing the weakness of victims in order to negate weakness, 10 Sarah Kane Complete Plays (London: Methuen, 2001) Urban For a more complete treatment of Kane's gender philosophizing, see Aston 80. Copyright 2007 by Jay Twomey PDF File Page #112 This Article: /vol_6/no_2/twomey.html openness, flexibility in the victimizer. 13 When the wall of the hotel room is blown open by a mortar shell to mark the transition from a private instance of violence to the public violence of warfare, we understand that Ian himself has been ruptured, cracked open, along with the world he'd been using Cate to build. The soldier also carries within himself all the conflicts Kane has exposed in the first scene between Ian and Cate. He has lost his beloved, a woman named Col, to rape, torture, mutilation and murder. The violence that took her from him is now his modus operandi, and he tells Ian of his horrific exploits while raping him and eating his eyes. Ian expects to be killed at any moment, and indeed he seems to ask for death, but instead the soldier shoots himself in the head with Ian's gun. Ian, sodomized and blinded, left alone in the devastated room with a war raging outside, would likely have starved to death were it not for Cate's return in the last scenes. She's become the guardian of a baby a woman on the street gave her. The baby, however, dies. She's forced to prostitute herself for food. And she has, still, to put up with Ian's destructive/self-destructive perversities. In the very last moments of the play, Kane reduces Ian to fragmented images of a pure (and purely vile) physicality he defecates, masturbates, cannibalizes the dead baby until nothing, it would seem, is left, certainly not humanity, and apparently not even life. According to Kane's stage directions, Ian dies with relief before play's end. 14 But his death is illusory somehow, for when Cate brings him some food he's alive again. The two of them share the meal and sit together in silence, until Ian says, simply, thank you and the stage goes black. 15 It's very hard not to agree with Tom Sellar that Blasted insists on survival, but not on hope, 16 that survival alone is not necessarily a grounds for hope. Or, as Agathe Torti-Alcayaga writes, the violence of a play like Blasted is total: One can't... extricate oneself from this circle of predation. Nothing exists outside of it. 17 Because these responses are clearly valid to some 13 Kane says that the logical conclusion to the way society expects men to behave is war, qtd. in Tom Sellar, Truth and Dare: Sarah Kane's Blasted, Theater 27.1 (1996) Kane Kane Sellar Agathe Torti-Alcayaga, L'oeuvre de Sarah Kane: le théâtre de la défaite, Cycnos 18.1 (2001) 55. My translation from the French. Copyright 2007 by Jay Twomey PDF File Page #113 This Article: /vol_6/no_2/twomey.html extent, an effort to find hope in Blasted must avoid any a priori oversimplifications. For example, in ordinary usage hopefulness tends vaguely to indicate a state of mind in which the present moment is infused with optimism. In this sense, Eve Ensler's 2001 play Necessary Targets, also about the horrors of the Bosnian war, is hopeful. 18 The women in the play, although shattered in a variety of ways and struggling with their experiences, are at least looking back at the war from the relative safety of the play's present. They're receiving therapy to help them cope with their traumas. And they're able, eventually, to learn, grow and heal. Moreover, the play ends with a strong dose of only mildly conflicted communion, and a vision of a once and future Bosnia of music, laughter, friendship what one character calls paradise. 19 Blasted, if hopeful, is certainly not hopeful in the same way. Perhaps this is because Blasted is a far better play, more enigmatic, more provocative and nuanced than Ensler's. But there's another reason as well. Whereas hopefulness in Necessary Targets emerges in inverse proportion to the suffering experienced by the characters, the hope to be found in Blasted actually depends upon violence and pain. This is the most significant reason for which it is useful to discuss Kane's sense of hope in theological terms. Indeed, the expression of hope in the context of suffering and difficulty, in theological texts, resonates quite strikingly with Kane's own apparent perspective. Aquinas' formulation to the effect that theological hope is hope in an arduous good, something difficult, even supremely difficult to obtain, but not in the last analysis utterly impossible is apt for a reading of Kane. 20 Calvin too provides a useful context for this discussion. In his commentary on Romans 8.24, Calvin insists that hope comes only via the warfare of sufferance, of difficult endurance, and thus he would even suggest that it is expedient for us to labour in earth, to be oppressed, to mourn, to be afflicted, yea, to lie as it were half-dead, or like unto those [that] are dead all so that we might be as aware as possible of the vast chasm separating humanity from the object of its hope. 21 In all of these instances, of 18 And it is so described by Christopher Price, director of the 2004 production of Necessary Targets at The Theater Project of Brunswick, Maine. 4 Oct . 19 Eve Ensler, Necessary Targets (New York: Dramatist's Play Service, 2003) Summa theologica IIa IIae q. 17, a. 3. See also Thomas Aquinas, Nature and Grace: Selections from the Summa Theologica of Thomas Aquinas, trans. and ed. A. M. Fairweather (Philadelphia: Westminster/John Knox Press, 1978) John Calvin, Commentary upon the Epistle of Saint Paul to the Romans, trans. Christopher Rosdell, ed. Henry Beveridge (Edinburgh: The Calvin Translation Society, 1844) 221. Copyright 2007 by Jay Twomey PDF File Page #114 This Article: /vol_6/no_2/twomey.html course, hope is hope in salvation, in God's capacity to save the sinful soul and resurrect the dead. Recent theologians also speak of a specifically Christian hope arising out of suffering, but in decidedly more ecumenical/philosophical language. Jürgen Moltmann, for instance, while using the vocabulary of salvation seems clearly to place the emphasis on the overcoming of suffering in this world. He writes that the hope that is born of the cross and the resurrection transforms the negative, contradictory and torturing aspects of the world into terms of 'not yet', and does not suffer them to end in 'nothing.' 22 The basic thrust of his work is eschatological. And hope itself, because it is eschatological, is a sign of the need for hope, is evidence of the inadequacy of the present, of the disaster of the world from which the future will rescue believing, hoping, humanity. More, hope in the God of promise the hope for guidance, preservation, protection, etc. takes form precisely as the imagined future negation of the actual experience of deprivations, of being abandoned to hunger, thirst, wretchedness and... oppression. 23 For Moltmann, in fact, Pauline hope is predicated as a radical break with the present, and also with any dreams of heaven; its future is the future of the very earth on which [the] cross stands as the enemy of death and [of] a world that puts up with death. 24 Kane, in evoking theological language to claim that Blasted is a hopeful play, that is, in characterizing a play about rape, torture, warfare and gruesome, unrelenting suffering as hopeful, may have in mind a notion of hope analogous to, if not entirely identical with, the hope of this Christian tradition. The ironies of this conjunction of brutality and traditional Christian thought are remarkable. Or at least they appear to be. We would assume that in Kane, the hoped-for goal is certainly not the same one embraced by the theologians discussed above: salvation in resurrection. And yet Kane does make resurrections of a kind central to many of her plays. Take Ian's death and resurrection in Blasted for example. The fact that he returns from his death when it starts to rain on him, 25 suggests a death and resurrection echoing the 22 Jürgen Moltmann, Theology of Hope: On the Ground and the Implications of a Christian Eschatology, trans. James W. Leitch (Minneapolis: Fortress Press, 1967) Moltmann Moltmann Kane 60. Copyright 2007 by Jay Twomey PDF File Page #115 This Article: /vol_6/no_2/twomey.html dying to death and rising to life in baptism. 26 Ian's final thank you, in light of theologies of hope, can be read as a recognition of a promised salvation. Once a participant in the world's terrible suffering, Ian has this suffering unleashed upon himself. His death is merely a consequence of that which he has experienced, but his return to life is proof of some radical break, a fracturing of all expectation, a promise the fruit of Calvin's warfare of sufferance. He awakens not to the absence of pain, of course, but to the awareness that his pain, his world, sets into relief the possibility of a transformed world in which the dead return to life, and in which sin and suffering are finally displaced by an unmerited generosity. This theological reading is certainly a tempting one, especially insofar as it promises to make sense of hope in a play like Blasted. But it is also highly problematic. The generosity that greets Ian in his resurrected life is, at one and the same time, a violence against Cate's body and values. The blood seeping from between her legs when she returns with food suggests that in prostituting herself for their survival she has only allowed herself to become a more willing victim of rape. 27 As a result, or in the process, she's become more like Ian eating meat she would not have touched earlier in the play, and gulping down his preferred poison, gin. Moreover, the resurrection Ian experiences seems to be something of an ambivalent device in Kane's work. In Phaedra's Love Hippolytus is clearly murdered on stage. Suddenly opening his eyes after having been strangled, disemboweled, and then kicked (an apparently lifeless corpse) by policemen, he sees vultures circling overhead and, with a smile, he quips: If there could have been more moments like this. 28 In Cleansed, while all the temporal and psychological boundaries of the play are highly ambiguous, various characters including one named Grace also seem to die and later return to life, to be tortured and broken and yet healed. Each play insists upon a distinctive range of responses, from pathos to irony, and each moment of resurrection suggests the others in a way that makes it difficult, if not impossible, to locate a single meaning in Ian's return from death. In the end, then, we don't really know what to hear 26 Kane, who apparently did not have the Passion in mind when writing, says that when she first saw the play performed Ian did indeed appear Christ-like. His resurrection, however, she reads as a death and descent into hell
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