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YAËL FARBER: PLAYS ONE
YAËL
FARBER
PLAYS
ONE
Introduction by Ingrid Rowland
Molora
Based on The Oresteia by Aeschylus
RAM: The Abductionof Sita into Darkness
Based on The Ramayana by Valmiki
Mies Julie
Based on Miss Julie by August Strindberg
OBERON BOOKS
LONDON
First published in 2015 by Oberon Books Ltd
521 Caledonian Road, London N7 9RH
Tel: +44 (0) 20 7607 3637 / Fax: +44 (0) 20 7607 3629
e-mail: [email protected]
Collection copyright © Yaël Farber 2015
Molora copyright © Yaël Farber, 2008
RAM copyright © Yaël Farber, 2012
Mies Julie copyright © Yaël Farber, 2013
Introduction copyright © Ingrid Rowland, 2015
Yaël Farber is hereby identified as author of these plays in accordance with section 77 of the Copyright, Designs and Patents Act 1988. The author has asserted her moral rights.
All rights whatsoever in this play are strictly reserved and application for performance etc. should be made before commencement of rehearsal to Patrick Herold, ICM New York, 730 Fifth Avenue, New York, NY 10019. No performance may be given unless a licence has been obtained, and no alterations may be made in the title or the text of the play without the author’s prior written consent.
You may not copy, store, distribute, transmit, reproduce or otherwise make available this publication (or any part of it) in any form, or binding or by any means (print, electronic, digital, optical, mechanical, photocopying, recording or otherwise), without the prior written permission of the publisher. Any person who does any unauthorized act in relation to this publication may be liable to criminal prosecution and civil claims for damages.
A catalogue record for this book is available from the British Library.
PB ISBN: 978-1-78319-151-2
EPUB ISBN: 978-1-78319-650-0
Cover design by Konstantinos Vasdekis
Printed, bound and converted
by CPI Group (UK) Ltd, Croydon, CR0 4YY.
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Contents
Introduction
Molora
RAM: The Abduction of Sita into Darkness
Mies Julie
Introduction
Yaël Farber has described her involvement with theatre as a mission. At the heart of her productions, therefore, no matter how dark, there is always a luminous vision to guide characters, actors, and audience forward from the magical rite of performance into a transformed awareness of normal life. Paradoxically, as in these three plays, she draws power from traditional stories and traditional rituals to address contemporary problems head on. Unlike the ancient Greeks, who hid away the most graphic events of tragedy – murder, suicide, rape – Farber shows it all. As a director, she drives the human body to extremes, asking incredible agility of her dancing, leaping, whirling, wrestling actors, pressing their willingness to bare body and soul to the very limits of endurance. She makes comparable demands of her public: we are present to bear witness, to be engaged rather than simply entertained. Each of these plays begins with a warning that production on a proscenium stage will ruin its effect; players and public must meet face to face, on the same level, to recognize their common humanity – and, sadly, inhumanity.
Furthermore, each of these three dramas is based on a classic of dramatic or epic literature transported to a new place and time. Molora (2008) sets the ancient Greek saga of the Oresteia in contemporary South Africa, with the Commission on Truth and Reconciliation taking the role of the ancient Athenian Court of the Areopagus. Ram: the Abduction of Sita into Darkness (2011) recounts a grim episode from the Hindu epic Ramayana in connection with a strike by modern Indian sanitation workers. Mies Julie (2012) moves August Strindberg’s Fröken Julie from the midnight sun of a Swedish Midsummer to Freedom Day on an arid South African farmstead. And with each of these transpositions, something remarkable takes place. Rooting these plays in such specific times and such specific settings actually enhances Farber’s power, as playwright and director, to draw out their universal qualities. For these great tales, times and continents hardly matter; our similarities as human beings prove stronger than our differences, especially when we gather in a circle to hear a story unfold.
At its origin, the Oresteia was a tale of the dying Mediterranean Bronze Age. Agamemnon, the general who led a thousand Greek ships to conquer distant Troy, belonged to the last generation to rule from a series of massive palaces decorated with elaborate frescoes and brimming with gold. Shortly after the Trojan War, between about 1200 and 1100 B.C.E., this palace civilization was destroyed; political systems broke down, writing was lost, Greeks descended into extreme poverty. Memories of that breakdown persist in the story of Agamemnon’s homecoming from Troy: his queen, Clytemnestra, has taken a lover during his ten-year absence, and when he finally returns, she kills her husband and abandons their children. Electra, the daughter, descends into bitterness. Their son, Orestes, is bound by tradition to avenge his father’s death by slaying the murderer, but that murderer is his own mother. His conflicting obligations potentially make Orestes a monster no matter what he does; significantly, his name means ‘mountain man’ – he is, by fate and by definition, a kind of savage. All three of the great Greek tragedians, Aeschylus, Sophocles, and Euripides, wrestled with Orestes’ dilemma, using it as a way to call for new, more profound forms of justice, aware that their ancestors had created a new civilization, their own, from the ruins of the Bronze Age. In their retellings, Orestes slays his mother, but is tormented by the Furies, his mother’s avenging spirits. In his great tragic trilogy. Aeschylus finally turns Orestes over to a court of law, which reaches a split decision. In a spectacular
