Re-gendering Shakespeare’s Verse

Cross posted from Brave Spirits Theatre's blog

Brave Spirits begins every rehearsal period with an exploration of the play’s text and verse. Because of the primacy we give to language and meter, re-gendering a character, or an entire play, is much more complicated than simply switching pronouns. Kevin Finkelstein, the director, and I worked through the script before the cast ever saw it, having many discussions about what words meant and how to make changes while maintaining the verse form. Several changes we were able to make before rehearsals began, such as the easy flips between him and her and he and she. Many gendered moments in the script we marked to go over with the cast and dramaturg during tablework.

Beyond simply re-gendering the characters, we also wanted to re-gender the world. By this we mean that we wanted to remove from the script all generic language that was actually coded as male. In both our world and the world of Henry IV, male pronouns and words are treated as the default. Male is the norm. Our world is one in which we constantly hear male versions of words, even though 51% of the population is female. We wanted our audience to be aware of the shifts in language and to notice that we were presenting a world to them where female was treated as default.

We talked about not just the genders of the characters, but the gendered language that refers to concepts like peace, war, the devil, and the sun. We had a lengthy discussion with the cast about religion and the gender of God. In the bible, God is referred to as both a mother and a father, even though God has come to be referred to in male pronouns exclusively. Our dramaturg notes that Rabbinic tradition is very clear that God has no gender because God is perfect, it is just that Hebrew, as an imperfect language, has no gender neutral pronoun so they defaulted to male ones.The Judeo-Christian basis of the script is inescapable, so we still had to create a world in which religion exists, but through our discussions we decided to think of it as a world in which the birth of Jesus by the Virgin Mary became the dominant event of the religion. As such we kept oaths that referred to “God” or “Jesu” or “by’r lady,” but substituted in any of those in when the script said “By the Lord.”

We also considered the way in which insults were often gendered. Most common is the word “knave.” Though knave originally specifically referred to a male person, we felt our audience today would not read gender into the word and thus we could leave it. Another insult used frequently is that of “whoreson.” Whoreson, or son of a whore, very clearly insults someone by insulting their mother. Our dramaturg, Mara Sherman, discovered the word “byblow” as a replacement. Byblow, much like whoreson or bastard, references an illegitimate child. We liked the word because it removed the female gender, and maybe for some audience members flips the gender insult to the male side, as byblow perhaps conjures up the idea of ejaculate going somewhere it’s not supposed to.

During this entire process, maintaining the verse form was of utmost importance. Of course, in prose sections the number of syllables doesn’t matter in the same way, but we also wanted to make changes consistent across the script regardless of whether the dialogue was in verse or in prose. We got lucky in a couple ways. First of all, Queen is an easy switch for King. Secondly, all the other honorifics became easy to deal with when we realized that almost every instance of a title being used included “of.” So instead of struggling to figure out how to swap in Countess for Earl and Duchess for Duke, we were able to swap in “the Countess Douglass” for “the Earl of Douglass” and maintain the verse form. We had to get creative in a few places, such as changing “uncle” for “good aunt” or “cousin” and “nephew” for “young niece.” We left prince alone because there wasn’t a clean way to insert princess, and the words can conjure up very different images since the second one is often used in a derogatory sense.

And our final bit of creativity involved fudging things a little. Man/woman and gentleman/gentlewoman was the biggest issue when it came to maintaining the verse form. We decided to make these switches but ask the actors to play elision — to treat woman/women as one syllable, i.e., wom’n. We thought we could get away with this for a couple reasons. First, the pronunciation difference in woman and women is mostly in the first syllable, even though it is the second syllable that is spelled differently. Secondly, there is a precedent for eliding words into one syllable that have a -en ending. This often involves removing the middle consonant instead of the vowel. So e’en for even or ta’en for taken. There are examples in early modern playscripts, however, of the e being removed instead, such as sev’n written for seven or heav’n for heaven.

Finally, here are some of my favorite switches that we did. Many of these the cast help create.

HOTSPUR: ‘Zounds, an I were now by this rascal, I could brain him with his lady’s fan.
HOTSPUR: ‘Zounds, an I were now by this rascal, I could brain her with her husband’s slipper.

FALSTAFF: but if I be not Jack Falstaff, then am I a Jack.
FALSTAFF: but if I be not Jill Falstaff, then am I false.

DOLL TEARSHEET: thou art as valorous as Hector of Troy, worth five of Agamemnon…
DICK TEARSHEET: thou art as honorable as Antigone, worth five of Helen…

And since the director wanted to create a world in which matriarchy had always been the dominate mode, we even re-gendered Caesar, so that Falstaff “may justly say, with the hook-nosed woman of Rome, ‘I came, saw, and overcame.’”

Early Modern Theatrical Violence and The Bloody Banquet

 Cross-posted from Brave Spirits Theatre

by Charlene V. Smith
Artistic Director

I’ve long been fascinated by violence on the early modern stage, not just its prevalence, but its variety too. The Dictionary of Stage Directions, a resource recounting stage directions found in English plays from 1580-1642, notes over 380 fights, 180 kills, around 60 beatings, and about the same number of instances of pistols or dags (Dramaturg Claire Kimball discussed firearms in The Bloody Banquet previously). Around 30 plays are listed with a stage direction of stabbing. Several plays also including dragging characters in or out by their hair. It should also be noted that these example all come from extant plays; we’ve lost numerous scripts from the early modern theatre that would no doubt increase these numbers.

The first time I read The Bloody Banquet was while researching whether Titus Andronicus was truly a violent play in comparison to the work of the era, or whether such gruesome works were typical. In terms of body count, Titus Andronicus is Shakespeare’s bloodiest play; thirteen characters are killed. In many revenge plays, the body count tends to be around 6-8. Titus Andronicus’s acts of violence range from the common, such as stabbing, to the uncommon, such as cannibalism, but none of them is unique.

The early modern theatre contains other, more creative, acts of violence. Braining, for instance, occurs in four plays. In Tamburlaine Part One, Bajazeth “brains himself against the cage” and his wife then “runs against the Cage and brains herself.” In Seven Champions a figure “beats out his own brains.” Most cruelly, in Alphonsus of Germany “he dashes out the Child’s brains.” A personal favorite of mine is the curious ending of The Atheist’s Tragedy, in which D’Amville is preparing to execute Charlemont and Castabella but “as he raises up the ax, strikes out his own brains.”

In The Devil’s Charter, one of the dumb shows has Gismond enter “wounds gaping … holding a dagger fixed in his bleeding bosom.” In Selimus, the title character removes the eyes of Aga, orders his hands cut off, and then “Opens his bosome and puts them in.” When Aga returns blind and mutilated to his king Bajazet, he says “Witnesse the present that he sends to thee, / Open my bosome, there you shall it see.” The stage direction tells us “Mustaffa opens his bosome and takes out his hands.”

One of the most horrifying moments in Titus Andronicus is watching Tamora being fed her own sons baked into a pie. In Antonio’s Revenge by John Marston, Antonio points to a table of sweetmeats, saying:

Fall to, good Duke. O these are worthless cates.
You have no stomach to them. Look, look here:
Here lies a dish to feast thy father’s gorge.
Here’s flesh and blood which I am sure thou lovest.

Antonio then uncovers a dish containing the limbs of Julio, the Duke’s son.

The Bloody Banquet’s scene of cannibalism presents a twist on the theme of parents eating their children unknowingly. Instead the Young Queen must knowingly consume the flesh of her lover as punishment for her adultery. Armatrites, her tyrannical husband, says, “Thou shalt not die as long as this is meat, / Thou killed a buck with thou thyself shall eat.” The Queen confused asks, “Dear sir?” and the Tyrant repeats, “Here’e deer struck dead with thy own hand / Tis venison for thy own tooth.” Tymethes is drawn and quartered, and his body is hung up and displayed. When the usurped King of Lydia returns to the castle he remarks, “What horrid and inhuman spectacle is younger that presents itself to sight?” Fidelio responds “It seems three quarters of a man hung up.” The Bloody Banquet not only stages the act of cannibalism, but the text also suggests the body parts are placed within view of the characters and thus the audience as well.

Jessica Aimone and Darius McCall as the Queen and King of Lydia
photo by Claire Kimball

Perhaps the most horrifying characteristic of the human race is our propensity towards violence. One of the reasons I direct and produce early modern drama is because it confronts this ugliness head on, all the while doing so in a spectacularly theatrical way. When I first read the ending of The Bloody Banquet five years ago I knew it was a play I had to stage. I’m thrilled that our run at the 2015 Capital Fringe Festival was so popular that we are able to remount the production this weekend, August 20 – 22. Until Brave Spirits, the play hadn’t been professionally produced since the Restoration and we couldn’t be more pleased that we get to offer audiences four more chances to see this neglected work. I hope I’ll see you this weekend and at future productions–perhaps of some of the gruesome works mentioned above. 

Director's Notes: The Two Noble Kinsmen

Cross posted from Brave Spirits Theatre's blog.

The world of The Two Noble Kinsmen is one in which women are left without much choice. In the main plot line, two cousins and best friends, Arcite and Palamon, become enemies when they both fall in love with Emilia, Theseus’s sister-in-law. To stop them from fighting, Theseus tells Emilia to pick one to marry. When she refuses, he decrees that whichever of the two can win a contest of strength shall have Emilia as his prize. The fact that Emilia loves neither man doesn’t matter.

Emilia has not been treated kindly by male critics. In 1908, Tucker Brooke agreed with F.J. Furnivall’s unfavorable comparison of her to “a silly lady’s maid or shop girl, not knowing her own mind, up and down like a bucket in a well.” But I think any woman reading the play today recognizes that the problem isn’t that Emilia doesn’t know her own mind, it’s that Theseus doesn’t consider her mind important in solving the issue.

Such a situation is one that women today know all too well. Recently a video about catcalling, produced by Hollaback!, has gone viral, bringing attention to the harassment women face on a daily basis. Everyone I know who posted the video on Facebook had a man write comment after comment explaining to them why women shouldn’t be offended, why women shouldn’t be afraid, why women were overreacting. Multiple women chimed in to explain why such behavior was offensive and how it made them feel unsafe. Despite this, these particular men point-blank refused to reconsider their actions. One man said, “I will continue to say hello to pretty ladies that walk by me on the street.” Another remarked, “I will keep asking you to smile because your sadness will inevitably lead to someone else’s.” Our own minds didn’t matter.

At the end of The Two Noble Kinsmen, Theseus explains the action of the play by stating “Never Fortune / Did play a subtler game.” For him, the gods have fairly and justly brought about the troubling results of the plot. In this play, as in life, we may find Theseus’s summation unsatisfying.