A Gentleman's Guide to Love and Murder

When it opened in November, A Gentleman's Guide to Love and Murder got some of the best reviews of the season. Which is especially nice because it is a small, old-fashioned musical with no shit blowing other shit up, and no big names associated with it (unless you count Hugh Jackman's wife, who is one of the producers). It is not based on a well-known film, television show or book, and its original score is not even remotely based in contemporary pop song (it pays propers to Gilbert and Sullivan).

I say "especially nice" not because I am particularly partial to small shows in which no shit gets blown up by other shit, but because we are repeatedly being told that there is no longer room on Broadway for small, solid, non-branded, original shows that seem to come out of nowhere. So every time one opens--to raves, no less!--I can't help but cheer for the little guy.

That being said, this little guy has struggled pretty hard since it opened and got raved about in the press. Gentleman's Guide flew under the radar for months, (usually) grossing just enough to stay open. Apparently, through much of the run, there was no small amount of anxiety among performers who couldn't help but notice that they were playing to an awful lot of half-empty houses.

This has all changed in recent weeks. When the Tony nominations came out in April, Gentleman's Guide had been chugging along so quietly and so modestly for so long that there was real surprise about the fact that it got the most nods (ten) of any musical to open all year. Less surprising was the almost immediate box office bump: not 24 hours after the nominations were announced, tickets for the musical, previously abundant on all the discount sites, were suddenly hot and hard to come by. Within a week, Gentleman's Guide was reporting its highest grosses, ever. I know this because I'd assumed I'd just waltz in to see it a week or so before the Tony broadcast this Sunday. Oops.

Violet

Few people look directly at Violet (Sutton Foster), and those who do tend to react in unsettling, unsubtle ways. Badly scarred as a child by an axehead that flew off its handle, Violet has grown as used to carefully averted eyes as she has to taunts and lightning-fast reactions that reflect pity or disgust. The ugly, jagged scar the accident left on her face matches the emotional scarring she has subsequently sustained. At 25, Violet is sad about or angry at just about everything: at her mother for dying and leaving her and her father (Alexander Gemignani) alone in their poor, rural, southern home; at her doting father, who was using the offending axe and who, like Violet, can't forgive himself; at the people she meets who mock her openly; at the people she meets who attempt to be kind.

After a lifetime of wishing the scar away, Violet is damaged and desperate and, despite her cynicism, prone to magical thinking. Hence her decision to take herself and a lot of money on a Greyhound bus all the way to Tulsa to seek out a televangelist she's convinced herself can heal her. On her pilgrimage, Violet meets two servicemen: Monty (Colin Donnell), a white, womanizing partyboy, and Flick (Joshua Henry), an African-American reform-school survivor who wants to make as much of his adult life as he can. This won't be easy, of course: Violet is set in the deep south in 1964. While no longer relegated to the back of the bus, Flick is nevertheless made endlessly aware of the fact that his future won't be as free or as easy as Monty's. Like Violet, he's grown as used to not being looked at as he has to being looked at but not really seen.

If/Then

If/Then, an original musical by the Next to Normal writer/composer team of Brian Yorkey and Tom Kitt, has a great deal going for it: a dynamite cast headed up by the bona-fide Broadway star Idina Menzel; a strong supporting cast featuring talents like LaChanze, Anthony Rapp, and Jerry Dixon; the Rent and Next to Normal director Michael Greif at the helm. The score, which bears some strong similarities to that for Normal, reflects real growth by Kitt--whose bouncy, contemporary melodies are perfectly suited to Menzel's distinctive brass--and especially by Yorkey, whose lyrics for Normal felt a titch too obvious a titch too often, and whose lyrics here are, for the most part, sharper, savvier, and more organic. And the musical's "road not taken" concept is, if not entirely original (Robert Frost, Frank Capra, and Gwyneth Paltrow got to it before Yorkey and Kitt did), certainly fresher and more challenging than, say, taking a classic movie about a boxer who slurps raw eggs and punches meat and plunking it onto the stage. If/Then has a lot of imagination and a lot of talent behind it. It thus pains me to say that I found it to be an overcooked, ponderous, frustrating musical. 

If/Then has two simultaneous plot-lines, both of which feature the same characters doing slightly different things, so it's easy enough to lose track of what's going on sometimes, especially in the long, overstuffed second act. The gist: A brilliant urban planner named Elizabeth, pushing 40 and recently divorced, returns to New York City after a decade of unhappy marriage in Phoenix. During the musical's first scene, Elizabeth goes to Central Park to meet up with two of her old friends, who do not know one another: Kate (LaChanze) is a kindergarten teacher; Lucas (Anthony Rapp) is a community organizer and activist. When they meet and the introductions are made, Kate announces that Elizabeth should start referring to herself as "Liz" in celebration of her new life, and then suggests that they spend the rest of the afternoon in the park. Lucas, on the other hand, calls Elizabeth "Beth,"which is how he knew her back when they were in college together. He suggests that they leave the park and attend a fair housing rally in Brooklyn.

The rest of the show follows Liz, who remains in the park with Kate and meets a man who becomes her husband, and Beth, who leaves the park with Lucas, runs into another college friend who gives her a job in the city planner's office, and becomes a respected career woman. While the two paths Elizabeth takes have significant overlaps, there are divergent outcomes: Liz and Beth both get pregnant, but by different men, to different ends and with different consequences. Liz and Beth both make compromises--the former chooses work over family, the latter marries and has kids, and demeans herself professionally by taking what we all know is a fate worse than death: an academic job. I like to think that in New York City in 2014, a woman like Elizabeth could have a successful, satisfying career and a fulfilling family life, but I guess if this were the case, there'd be no point to If/Then at all.

Newsies

As the lights come up on the first scene, a young man with a bum leg and his stronger, abler friend awaken to greet another gray, dirty summer morning on the Bowery. From the rooftop they've been spending warm, rain-free nights on, they contemplate their dismal future, soon bursting into a song about how wonderful it would be to leave New York City for a cleaner, greener, less complicated place. Once the song ends and they return to their grim reality, they climb down from the roof and force themselves to face another tough day in the urban jungle.

Before I continue, I feel compelled to tell you that I am not describing a musical adaptation of Midnight Cowboy (although why no one has yet attempted a musical adaptation of Midnight Cowboy is beyond me.). Rather, I'm recounting the opening scene from the Broadway production of Newsies, which is sort of like Midnight Cowboy, at least in its vaguely homoerotic treatment of the gritty, male urban underclass. But lest you are thinking of cancelling your plans to bring some kids to see the show next time you're in town, please know that all comparisons end there: Newsies features no disturbing scenes of male hustling, no death by tuberculosis, and not a single weird woman rubbing a plastic rat all over her face in a Times Square automat at 3am. Also, it's not set in New York City in the late 1960s, but in 1899 (an equally grimy, if perhaps not quite as sleazy, time in the city's history). Unlike Midnight Cowboy, Newsies is good, clean fun--a sweet, upbeat story filled with likable, hard-working, earnest young idealists who support each other through thick and thin, join together to fight (usually peacefully) for what's right, and end up making the world a better place as a result of their pluck, ingenuity, and old-fashioned hard work. In short, Newsies is your typical Alger myth, tied up in shiny, cheerful Disney wrapping.

The Sound of Music....LIVE!

Hi, all. It's been a very long semester and I've seen very little theater, and I've missed blogging a bunch. I plan to rectify that starting....now:

Last night, along with, um, everyone, I got to watch the live broadcast of The Sound of Music, starring Carrie Underwood and a lot of other people. It wasn't great--just ask the entire population of the planet, which was busily hate-tweeting the broadcast at about forty million tweets per nanosecond. Then again, there were some sublime moments: Laura Benanti making dramatic entrances or exits; Carrie Underwood dropping her wooden facade as an actor to snuggle into her happy place as a singer; that shrieking Nazi who kept wandering in and out and giving orders to everyone near the end. And regardless of what you thought of the show as a whole, I think we have, all of us, to a musical-theater-loving (wo)man, concluded that we can now all die happily having heard a habit-draped Audra McDonald sing this to a clearly moved Carrie Underwood:

Mr. Burns, A Post-Electric Play

Anne Washburn's Mr. Burns, A Post-Electric Play is not warm or fuzzy or uplifting or heartbreaking.  Its characters are not especially finely wrought or deeply nuanced, and do not Learn Something Important About Themselves Or Others by the curtain call. It is not propulsively plot-driven. Tidy exposition is never once slipped conveniently into the dialogue. The show is not really even about The Simpsons in the end--at least no more than, say, Gogol's "The Nose" is really about a nose.


Mr. Burns is mostly about how popular culture works, and the ways it flows, changes, and conforms--both immediately and in the long-term--to the changing needs of a changing populace. It is one of those dense, endlessly layered, brilliantly written pieces that commands your full attention and quietly blows your mind, even during passages when you don't fully understand what the hell is going on. And trust me, you won't always know what the hell is going on, because Washburn captures the way people talk--about pop culture, about themselves, about each other, about their world, about trauma and disaster--so exceptionally well that easy conveniences like exposition are sent packing. Which is as it should be, because when it comes to constructing and reconstructing cultural memory, being unable to fill in all of the gaps--or, sometimes, electing to fill the gaps with material that satisfies a collective need, even if it isn't as graceful or clear or accurate as it might be--is an enormous part of, if not the whole point.

What we do learn in the first act of the play, which is set "Near. Soon.": A random group of people have found one another after a series of nuclear disasters has wiped out most of the population of the country. As one would expect--since post-apocalyptic scenarios themselves are, after all, so deeply-rooted in American pop culture--supplies are dwindling; the power has failed; everyone carries guns and assumes the worst of strangers until convinced otherwise. The survivors don't have much to do but wait out the immediate future in the hopes that they will not die. Fighting off sorrow, dread and panic, they sit around a campfire and set about reconstructing as much of the "Cape Feare" episode from the fifth season of The Simpsons as they can. The act of linking themselves to a shared past, and thus to one another, is powerful balm for these mournful souls. Reconstructing a particularly beloved episode from an enormously popular show is certainly more pleasurable for them than the other activity they collectively engage in later in the scene, when a (friendly) stranger joins their group: taking turns listing the names and ages of their loved ones in hopes that the newcomer has seen or heard of them during his lonely, extensive wanderings. He hasn't. But he does have a really good memory, he performed in an amateur Gilbert and Sullivan troupe before disaster struck, and he knows some of the choicest lines from The Simpsons episode in question. And so, just like that, he becomes a member of the group.

This first scene is talky in the best sense of the term. Washburn's talent for dialogue is immediate and seductive. The scene also relies on spare, effective use of subtle movement: a furtive glance or the touch of a shoulder keys the audience in to the fact that two of the women in the group are deeply concerned about a sadder, more distant third. We learn little about these characters' bigger pictures--their pasts, their identities. One was married; one was from a very small town; one lived in the house the group is camping outside of. The gaps in their stories are--and remain--tantalizingly absent, but then, we don't share our lives with one another in times of crisis, now, do we? We worry after relative strangers, we dedicate ourselves to the issues at hand, we take care of what needs to be done, we help one another survive. And part of helping lies in working together toward the kind of comfort that camaraderie and shared memories provide.

The second act, set seven years later, has the same group--plus one new wanderer--frantically rehearsing what they've managed to reconstruct from the "Cape Feare" episode, complete with commercials. Again, we get only just enough backstory: the country is still a dangerous, semi-anarchical place; radiation sickness is still a cripplingly terrifying concern; a few of the characters seem to have paired off romantically; a few are less obviously traumatized than they were in act I. Accurate memories of popular culture before the disaster have become precious commodities that competing  troupes will pay for and jealously guard. Clearly, it is not just this group of survivors that prioritizes collective memory; the greater community does, too. As it rebuilds itself, then, this futuristic society gamely looks to the future while burying itself in the cozy, fleeting comforts of the increasingly-distant past.

Yet as preciously guarded as they are, the carefully amassed cultural indicators of the past have nevertheless begun to transform, to fuse into one another, to start to mean different things. Little details that no longer matter have begun to get lost as the past grows more distant (does it really matter, anymore, to this group of survivors that The Simpsons premiered in the 1990s, and not the 1970s?). Other details not only refuse to die, but have become larger, more relevant, more precious. The commercial the troupe rehearses in this act neatly demonstrates all of this, especially as it becomes clear it is not being used to sell anything. The commercial, which features a woman eager to take a long, hot bath after a hard day in the office, initially seems to be for a Calgon-like product. But as it plays out, it not only goes on for much longer than any contemporary commercial does, it also devolves into a long, chatty list of creature comforts that Americans once held dear, and that are slowly trickling away: hot baths, chilled wine, cans of soda, ice cubes . . . and the whole complicated structure of commerce that came along with it all. Commodity fetishism has become a weirdly longed-for phantom limb.

The final act, set 75 years later, is a full performance of "Cape Feare," which has changed slowly, if dramatically, over the many years that have passed. Like most aging popular culture references, it has been subject to a generations-long game of telephone, and now resembles a Kabuki-tinged operetta-cum-morality play, shot through with a dizzying number of pop culture references that have been drawn liberally (and not always accurately) from the 19th, 20th, and early 21st centuries. Washburn's packed, referential "script" has departed from the original episode in telling ways: Sideshow Bob has slowly morphed into Mr. Burns. Bart is the sole survivor in his family's struggle against this personification of evil "nucular" power. The show is still enormously layered and referential, but it is no longer funny. As an added plus, it features musical numbers by Michael Friedman, who is easily the most meta theater composer working today. References to songs, expressions, and actions that just will not die--lines from HMS Pinafore, sports chants, the macarena, that damned Des'ree song--float through the air and, just as you place them in their original time and setting, pop like soap bubbles.

What makes this play, and its show-within-a-show (within a show), so satisfying, intelligent, and effective is how brilliantly it demonstrates the symbiotic and sometimes directly contradictory relationship a culture has--and, Washburn implies, always will have--to its popular entertainments. We change them, they change us. They comfort us, they challenge us. They isolate us, they bring us closer together. They generate nostalgia, they propel us forward. They take us out of our lives, they become central to our lives. In short, to quote what I think I remember Homer saying once, in an episode I saw a long time ago, Mr. Burns, A Post Electric Play is funny because it's true.

Soul Doctor

Soul Doctor is not the greatest show on the planet, for sure, but it's certainly not the worst, either--and while there are problems with the show that have been cited repeatedly by critics and other bloggers, I found myself enjoying it immensely nonetheless.

Shlomo Carlebach might not be a household name (at least not in non-Orthodox Jewish households, or in households that are even a few miles from the Carlebach Shul on West 79th Street), but his approach to synagogue worship was both revolutionary and enormously influential. An early Schneerson follower, he was prominent in the baal teshuvah movement (in which a comparatively secular Jew "turns" toward Orthodoxy), and instrumental (pun intended) in infusing the contemporary worship service with music. If you've ever been to a synagogue service--whether Orthodox, Conservative, Reconstructionist, or Reform--in which congregants sing ecstatically, dance in the aisles, and intone extensive niggunim (Hasidic chants), you've likely witnessed Carlebach's influence whether you knew it or not. A devout Jew who devoted his life to outreach through music, Carlebach would seem to serve naturally as a central character in a musical.