Showing posts with label Nicholas hytner. Show all posts
Showing posts with label Nicholas hytner. Show all posts

Sunday, 5 May 2013

Othello, our contemporary



At university, a set text when studying Shakespeare was Jan Kott’s influential, Shakespeare, our Contemporary. This scholarly work was lucid and highly provocative. Kott’s book was a Molotov cocktail of ideas. For example, in an essay on King Lear, Kott places Shakespeare in conversation with Samuel Beckett and philosophical existentialism. This kind of intellectual daring ignited my undergraduate imagination. Kott was blasting the brown varnish from a “heritage” view of Shakespeare’s work so that we could see anew the startling, colourful vulgarity and genius of the Bard. It was thrilling stuff. The theatre director, Peter Brook, wrote in The Preface to Kott’s study:

His writing is learned, it is informed, his study is serious and precise, it is scholarly without what we associate with scholarship. The existence of Kott makes one suddenly aware how rare it is for a pedant or a commentator to have any experience of what he is describing. It is a disquieting thought that the major part of the commentaries on Shakespeare’s passions and his politics are hatched far from life by sheltered figures behind ivy-covered walls.

Looking back at my dog-eared copy of the book, I have underlined this paragraph and written with adolescent enthusiasm in the margin: yes, yes, yes. Of course, I realise now that Brook was indulging in intellectual trash-talk and, as I sat through countless productions that contrived to “update” Shakespeare and make him relevant, I began to question and, then, to curse, Jan Kott. Shakespeare’s text, poetry and story-telling were often mutilated in order to conform with some half-baked, puerile conceit whose purpose was to make a name for the director. In such hands, Shakespeare became less relevant rather than more.

However, occasionally a production of a Shakespeare play comes along that makes me re-examine my sceptical stance. Nicholas Hytner’s modern dress, updated Othello is one such production. There is a clarity, urgency and cohesiveness of vision operating here that serves Shakespeare’s play. It doesn’t feel contrived to set the action in a Cypriot military compound because this environment rings true with the themes of the play and enhances, rather than smothers them. Hytner provides the audience with a fresh, imaginative route with which it might approach the play and make sense of character motivations. Jonathan Shaw, the military adviser on the production and a serving member of the British Army, writes with insight in his programme essay:

Othello’s external themes are set within the context of soldiers in an operational setting. The set designs accurately expose the bleak functionality of the environment within which modern soldiers live on operations. Environment affects behaviour; the joyless T-bar barriers and Corimec shelters shrivel the soul. In such a raw environment, and with the removal of the disciplining power of an impending war, the easy recourse to drunkeness and violence is understandable; and the play is astonishingly violent to modern eyes.

The testosterone-fuelled world of the army camp may produce the heroic values of bravery and loyalty, but it can also be a toxic breeding ground for rivalry, jealousy and violence. The dusty line between watching your comrade’s back and stabbing him in it is continually tested by the desert winds. Iago’s jealousy is founded on Cassio being favoured by Othello and raised through the ranks ahead of him. Cassio is acting above his station. Othello is the cause of this. The tapeworm of resentment twists in Iago’s gut.

This resentment begins to poison Iago and his schemes to exact revenge spiral out of control and become deadly. Rory Kinnear’s finely-tuned performance captures Iago’s psychological imprisonment by the “green-eyed monster” through subtle shifts of tone, emphasise and gesture. At the beginning of the play, he cadges a smoke and, with sleight of hand, slips the whole packet of cigarettes into his pocket. This act of petty theft hints at more serious moral defects in his character.

Kinnear’s Iago is a man who will manipulate and deceive with blokeish charm in order to get what he wants. He plays Othello, casually planting the pernicious seeds of Desdemona’s unfaithfulness in the Moor’s mind. The richness of detail and depth in Kinnear’s performance provokes in the audience laughter, pity and horror. It does so because we recognise in ourselves and others the trace elements of Iago’s vices.

Adrian Lester’s Othello first appears on stage with the sunniness of a man about to marry and the confidence of one who effortlessly commands respect from his soldiers. He is physically virile – a man’s man and a ladies man. His speech is smoothly orotund – he has the honey tongue of the evangelical preacher. He has “a free and open nature”. He is a natural born leader. All this is eroded by the corrosive acid of Iago’s spite.

As the supposed evidence against his wife accumulates, his trust in her disintegrates and he along with it. Everything he believed and loved is called into question. He is tormented by doubt and fear. He sniffs every word and action for the bed sheet odour of betrayal. Lester’s final scenes with Desdemona (Olivia Vinall) in a portakabin bedroom are hugely affecting. The mental desperation that finally leads Othello to kill his wife is unbearable to watch. And when Iago’s malicious lie is revealed, Othello’s suffering is heart breaking. The great man is reduced to a husk, a pitiful creature who must “die upon a kiss.” The emotional conviction animating Lester’s performance will fill his cabinet with awards.

Nicholas Hytner’s modern setting of the play does not overwhelm Shakespeare’s storytelling but gives it a pace and clarity. This is the best production of Othello I have seen and maybe the best that I will see in my lifetime. It is so good that it made me dig out my university copy of Jan Kott's study. This Othello reminded me that William Shakespeare is, indeed, our contemporary.

Othello at the National Theatre, London

Sunday, 24 October 2010

Hamlet and the Search for Identity


To thine own self be true,/ And it must follow as the night, the day,/ Thou canst not then be false to any man.

Over the years, I have seen a number of Hamlets (Anton Lesser, Ian Charleson, Kenneth Branagh, Jude Law, Ben Whishaw, Simon Russell Beale and I even, as a guilty pleasure, enjoyed Mel Gibson’s portrayal in Zeffirelli’s 1990 film of the play) and all have – to a greater or lesser degree – shed new light on the complex soul of the Prince of Denmark. Last week, I went to see the latest production of Hamlet at the National Theatre where Rory Kinnear (the son of the late, Roy Kinnear) takes on the role with a renewed freshness. His performance and the inventiveness of this production makes you feel as if you are watching the play for the first time.

One of the challenges that any actor faces when they approach Hamlet is to what extent they travel the fault lines between sanity and insanity in the character. Kinnear’s Hamlet is very sane and his “antic disposition” is a psychological mechanism to protect himself from the pain of grief and injustice. This Hamlet circles the epithet “to thine own self be true” and considers if that is possible when "the time is out of joint” and you are under surveillance from family, peers, institutions and society.

In such an environment, must we repress truths about ourselves in order to survive, achieve preferment or engender some form of acceptance from others? Are we ever willing to let down our guard and be entirely honest with ourselves or with another? Or is there always an element of self-deception when we look at ourselves and subterfuge when we present ourselves to others? Do we prefer to manufacture and live with the illusion rather than wrestle with our reality? Kinnear's Hamlet asks if it is possible to live a more authentic appropriation of who we are? If so, what might that look like? The director, Nicholas Hytner, in a programme note remarks:
One of them (the play’s chief concerns) is human authenticity. It’s one of Hamlet’s obsessions: the apparent impossibility of being authentically oneself, or of knowing others authentically. The first line of the play is famously resonant: “Who’s there?” The second line seems even more telling to me: “Nay answer me: stand and unfold yourself!” Is it possible to completely unfold yourself? To anyone else, or even to yourself?

Rory Kinnear commenting on the famous soliloquies that are so central to the play observes:
Hamlet is someone who’s constantly searching for the truth in humanity and in himself, and, through the continual betrayal of those he once loved or was close to, adopts more and more walls to protect himself or to obscure his motives. In those five or six soliloquies you’re able to be open, to enlist the audience to your situation and to work things through with them...He’s trying to be honest with himself.

This might seem like simply a psychological process of introspection - the caricature that many people have of Hamlet is of a melancholy youth, a sort of Danish Morrissey, endlessly soul mining or indulgently navel gazing depending on your prejudices. But Kinnear suggests that Hamlet’s self actualisation cannot be reduced to mere psychology or sociology but is something that also happens outside his immediate understanding of himself:
Madness seems to be a label for behaving outside the norms of society. Hamlet, in seeing the ghost of his father, seems to be taken – as well as to rage at the murder and adultery, which he might have already suspected – to a state of wonderment at this other-worldliness, a new sphere of life. But at the same time he’s wondering how he’s going to be able to deal with this knowledge. He instantly decides that the way to deal with it is to behave as “other” as possible. If he tries to sit on his new knowledge it will out somehow, so actually to let rip from the start.

I find these questions of identity, of what makes us who we are, fascinating and, perhaps, that is why I so enjoyed this production. Are we, as Descartes describes it “in the strictest sense only a thing that thinks: that is, I am a mind, or intelligence, or intellect, or reason...a thinking thing”? Is such an atomistic description of the human person adequate or is our authentic identity to be realised in something beyond the self, for example, in love for an Ophelia or a mother or God? Does the ek-stasis of being, the movement towards communion with others lead to a transcendence of the boundaries of the self and thus to true authenticity? Is the philosopher, Charles Davis, correct when he writes in Body as Spirit:
Man’s true subjectivity is not the self-sufficient independence of an isolated monad, but a self-possessed openness to the plenitude of being. As an embodied subjectivity, the self participates in the plenitude of being only in and through the world with which it is a bodily one.

Too many big questions here to think and write about in a brief blog post. But the fact that a production of Hamlet still has the power to stir such universal concerns makes it a profound, unsettling and moving experience.