Homecoming, A Review of First Light, by Toy Factory

20081121 14:35

Photo courtesy of Choy Wee Fong

Date: 20 November 2008

Time: 8pm

Venue: The Esplanade Theatre Studio

by Richard Chua

21 December 2008

For me, watching First Light felt like homecoming. It is easy to fall into nostalgia and sing praises about the show - in fact, we should do that, for performances given by Lim Kay Siu, Neo Swee Lin, Janice Koh and Jalyn Han are simply remarkable- I am an informed audience, and also a friend/old colleague of director Nelson Chia. It is a struggle to keep this piece of writing objective. Writing it requires self-reflexivity, especially to keep nostalgia, romance and sentimentality from entering. In the course of doing so, I hope to juxtapose my personal experience in a wonderful theatrical encounter - Kuo Pao Kun’s Sunset Rise – with Nelson Chia’s contemporary version of it.

The arrival of First Light, in contemporary Singapore theatre, is timely. It is not only director Nelson Chia’s journey. It is also a time for Singapore audiences and theatre practitioners to re-visit a fragment of Singapore’s theatre history.

When talking about Singapore theatre history, one inevitably will have to mention late Kuo Pao Kun. This is especially necessary, for First Light is inextricably linked to Kuo Pao Kun’s Sunset Rise, a devised production under The Theatre Practice, directed by Kuo Pao Kun, in 1999 (Singapore Arts Festival). Both Kuo Pao Kun and Nelson Chia’s motivations were similar. Both of them used Taiwanese director Stan Lai’s Red Sky as the starting point to their re-creations of the play.

Kuo Pao Kun’s Sunset Rise had the characters speak in their own languages (dialects included). The original cast was made up of an old Cantonese-speaking woman, a Malay woman, two Indian men – of whom one of them seemed like a Eurasian – a Thai-born Teochew-speaking bi-sexual man, a mentally regressive middle-aged woman – played by Jalyn Han in the original production – and another who spends her whole life as a mistress to a married man. Nelson Chia’s First Light has had similar characters but with different cultural backgrounds. He made them speak mainly in English. This time round, we see a taxi driver, a grassroots leader, a wheel-chair bound old woman, an extremely eloquent English-speaking grandmother, a flamboyant actress, a businesswoman and a postman.

Character choices are an important part of a devised play. Every character should be note-worthy. Kuo Pao Kun created many firsts in that production. He challenged the then Mandarin theatre audience with moral issues pertaining to sexuality and monogamy (or, the notion of family), race and intercultural relationships, the personal and political, to name a few, through his choices. Nelson Chia, on the other hand, has rather weak character choices. They do not seem to provoke anything beyond old people problems. Even the only main topic Euthanasia was inadequately explored, let alone others such as the effects of Alzheimer’s, the need to re-capture memories so on and so forth. These weak choices, in turn, strangle the director and the cast in their improvisations resulting in 2-dimensional characters. This is particularly evident in Koh Wan Ching’s English-speaking grandmother and Mia Chee’s Euthanasia-induced businesswoman.

First Light came across as a play that wanted to say lots of things but ended up saying very little in the end. It is similar to Kuo Pao Kun’s Sunset Rise. But, why did Nelson Chia’s piece come across weaker than the former? No doubt, the creative process has been a difficult one; I could see Nelson Chia’s struggle in trying to stay focus on story-telling, moving the plot along, and yet trying to discover what Euthanasia and Alzheimer’s have done to old people - the two more prominent issues in the play as compared to a host of others, which paled in comparison.

We have to credit it to Kuo Pao Kun’s ability in the craft of - “saying everything by not saying everything deeply” on stage. Outline what’s at stake and not going too much into the topic was Kuo Pao Kun’s approach in creating Sunset Rise. He left the explorations into the issues to the audience. It brings forth the importance of liminal spaces between the characters, lines, text and subtexts in drama. These elements obviously have been inadequately deployed in First Light.

But, Kuo Pao Kun’s Sunset Rise - though brief in the major issues it has brought out - has its own fair share of criticisms too. Lots of people felt that the play was boring (mainly the younger audiences at that time) and draggy. It went round and round asking questions, not to mention translations of what it has been said in English and Chinese, again and again at different points in time. It seems Kuo Pao Kun’s strategy isn’t that effective either. For the amount of things Sunset Rise has briefly said are simply too long.

First Light almost suffered the same fate. Fortunately, Nelson Chia was too aware of this pitfall to allow his play to end up in the same predicament. In its place, he deployed songs and music to keep the audience’s attention. It is a good convenient choice, albeit a weak one.

If we were to look beyond the name Kuo Pao Kun in Sunset Rise, we would be able to see the essence of Sunset Rise: the relationships between the characters. Ramesh Panicker and Sasitharan’s characters – Joe and Bala – sharing a joke with each other, Joe’s offering of  Goreng Pisangs (banana fritters) to his friends in the old folks home, Oniatta Effendi and Goh Guat Kian’s characters – Saloma and Ah Eng – sharing a special moment when she, a Malay woman, stretches her hand into a Chinese woman’s mouth to remove a fish bone. These are lasting images in an audience’s mind. These images anchor themselves in something Singapore theatre is gradually losing as years go by – Humanity.

I am not saying that First Light lacks humanity. In fact, it has too much of it till it becomes a burden; a cultural burden.

Allow me to indulge in the next one or two paragraphs or so by speculating what was in Nelson Chia’s mind when he was working on First Light. Obviously, Sunset Rise was the anchor. Spirits Play, another play by Kuo Pao Kun on a gathering of ghosts of the past to talk about the war, has led him to putting the characters in the state of limbo, with images of Ho Yin Feng’s set design involving a hundred wooden chairs in Hundred Years In Waiting, a co-production between The Necessary Stage and The Theatre Practice in Singapore Arts Festival 2000, accompanying it. Music pieces were also chosen with Kuo Pao Kun in mind, ranging from waltz tunes used in Sunset Rise to the Chinese folk-song《望春风》.

It takes great humanity for an artist to put aside the risk of being criticised for doing a “cut and paste” job to placing things he admired and respected on stage without much appropriation. I respect Nelson Chia deeply for doing so.

First Light seems to be Nelson Chia’s exercise in consolidating what he has experienced and learnt through the years. I sincerely hope this will not become a burden to him. A new voice needs to be heard. Not the one Kuo Pao Kun had, the voice(s) that follow after him. Viewpointing and Composition, training methods employed by American company SITI, are just tools a director employ, liken to that of Mnouchkine and Declan Donnellan.

But, all of them, have one thing in common – to critically look at life, and to embrace humanity in their theatre practice.

Lastly, I would like to congratulate actors Lim Kay Siu, Neo Swee Lin, Janice Koh and Jalyn Han for their outstanding performances in First Light. In the beginning of the review, I said we should praise them for their performances. Praise should not just be as simple as a good performance. Good performance is the basic standard an actor should produce before an audience. But, these actors have shown, in their own ways, what humanity is about; every inch of their skins has shown us what the characters have been through in their lives. They have reinforced my belief that plays like First Light should be played by actors of a certain level of maturity. That was also the strength of Kuo Pao Kun’s Sunset Rise: A ensemble of strong actors.

- end -

Mandarin Theatre - A Romantic Label, Richard Chua’s response to Drama Box’s forum on 8 November 2008

20081110 14:46

I can’t help feeling a little cold after attending Drama Box’s forum on the decline of Chinese audiences attending Singapore Chinese theatre last Saturday at the Esplanade Library. Panelists Ng How Wee, Quah Sy Ren, Chew Boon Long, Han Laoda and Kok Heng Luen spent half the time unpacking the highly problematic forum title - “A potential 3-million consumer base attracting only 3,000 audiences. What has happened to the Mandarin Theatre scene in Singapore?” The discussion kicked off with Lianhe Zaobao arts correspondent Chew Boon Long querying on how the figure “3000 audiences” was derived. According to him, there are definitely more arts activities in Singapore these days as compared to the same scene years ago. Theatre productions are on the rise. I believe the number of people going to the theatres is on the rise too. What’s the demographic scale of the “3000 audiences” Drama Box was talking about? This statement definitely needs more qualification. Next, the term Mandarin Theatre in the title, is both a romantic notion of the past and an unrealistic representation of Singapore theatre in the new times, a point I would like to focus on in later parts of this essay; talking about getting more people to “Mandarin Theatre” as an act of positioning Mandarin Theatre as a cultural victim to successful commercial theatre is not an effective strategy.

For the make-up of local audience is different in present times. Today, audience members are open to watching English, Chinese, Malay, Indian theatre, and theatre presented in other languages. This is a common sight in the film scene, where Singapore audience watch foreign language films with equal interest and enthusiasm. They belong to the generation called the “Z-Generation” (http://en.wikipedia.org/wiki/Generation_Z). How do we translate Mandarin Theatre to them? Should we ask them to embrace the beauty of Chinese language and culture, through understanding the great Chinese civilization, through appreciating Chinese Opera, or the great works of Cao Yu and Ba Jin? Even China has a great challenge in doing so – we see multiple re-stagings of Peony Pavillion using young actors in China – how could a few theatre companies in Singapore overcome this larger problem? Or, should we even bother to tackle the problem? Is it relevant to Singapore; such a culturally fragmented country. A country where all languages enjoy equal status. Over-emphasis on one language will inevitably lead to the privileging of that language over others. It is highly political.

Generation Z audience members are culturally diverse. They are armed with tools such as Google, where information could be obtained a search away. Forums such as the one Drama Box organized over the weekend could be a thing in the past. Online discussions are vibrant; though not necessarily on theatre in Singapore. I appreciate Drama Box’s noble intention in wanting to get theatre discourses going face to face in a real setting (the Esplanade Library). But this is absolutely unnecessary in the eyes of Generation Z people. What’s left is a theatre company’s desire to hold on to something that no longer exists; drowning in nostalgia and romance. This was clearly shown through the words of panelist Han Laoda. He reminisced the days when Chinese spoken drama was at its peak, led by a man who could speak beautiful Mandarin called Kuo Pao Kun. He spoke passionately on the rise of a Chinese theatre company The Arts Theatre in Singapore, and the various Chinese spoken drama events fuelled by the need to reclaim the so-called “Chinese-ness”. Most importantly, he professed he used to belong to the group of people who rejected English Language. Yes, this is our history. We should remember and acknowledge it. We should also accept the fact that it is history.

It is history looked upon with a great interest by the people in Generation Z. It was clearly shown through conversations between moderator Ng How Wee and panelist Han Laoda, where Ng Hao Wee quzzied Han Laoda on the then Chinese theatre scene, in his quest to better understand the Chinese-elite of the past. To me, Ng How Wee - an effectively bilingual teacher, graduated from the prestigious Beijing University, a Generation Z radio DJ sending Bossa Nova music into the airwaves in Singapore and a new-age Chinese Language playwright – is the epitome of the new Mandarin Generation Z bourgeoisie in Singapore, part of the new middle-class of professionals who could make decisions to catch performances in different languages without the fear of not understanding or being alienated by performances of a different language/culture.

These are the people local theatre will meet in their auditoriums in years to come.

Let’s face it. Humanity is on its decline. People don’t talk to people face-to-face anymore. This could be a figure of speech. But, to me, it is very real. Everything could be done on the internet. Singapore is well on its way to become a virtual country. It is already virtual in its make-up; sprouting out from a cultural desert and becoming a financial oasis within 40 over years. Our Generation Z population is on par with the rest of them in the world, but culturally deprived.

How do we – arts and cultural workers – go about addressing and engaging the Singapore Generation Z population? We see models adopted by commercial theatre companies such as Singapore Repertory Theatre and Wild Rice engaging them as entertainment entities with the hope of trying to make an artistic difference. We see late Kuo Pao Kun’s company The Theatre Practice trying to use the same model in making Singapore’s very own Chinese musical If There’s Seasons, through Leong Woon Fook’s Singapore “sinyao” music of the eighties, tugging at Generation Z’s nostalgic sentiments of the past. Such examples are aplenty, not just in the theatre scene.

Most of them are motivated in the name of profit and survival; little on cultural development.

Back the question proposed by Drama Box in its forum: “What happened to Mandarin Theatre?” My question would be - “What happened to theatre audiences who usually go to Mandarin theatre?” Have they deflected to other theatres, or is it simply Mandarin Theatre has lost its shine in Singapore.

To try sort out the above questions is to totally miss the point. The answer lies in what contemporary theatre could say to the people, or could reflect what people want to say. Many theatre companies are doing that, but not from the cultural development point of view, but from economics. Profits and survival are primary points of consideration. Their motivations are clear, too clear. It would help if they could place a bit more effort in developing culture, generating cultural capital and making people see with clarity what the world has become, under the very name of profit and survival. Only then, commercial theatre can shake its critics off their backs, unloading the burden of making money at the expenses of sacrificing culture.

As much as money in theatre-making is important, something we cannot ignore, it is a problematic element. The fervent pursuit for profit - going where the money is – is simply that. We borrow things from the past and appropriate them accordingly to fit into our productions, likens a bad cut and paste job. Audiences see that too. With this type of productions flooding the market, will audiences go to them, especially those who are highly informed?

Let’s put money briefly out of the equation for one paragraph. How do we go about engaging Generation Z audiences, besides wanting their money? Understanding Generation Z audiences is necessary. Generation Z audiences, as much connected to the world as they are, are lonely and intangible. By intangible, I am referring to a sense of anchor they lack, for they are still human beings needing companions. Man generates knowledge and progresses through time interacting and communicating with other human beings. They need connections. They need connections with their past (history) and a sense of what the future might bring for them. It is easy to get lost in the virtual world.

That pretty much sums up the Singapore arts scene; both the audience and the artists- lost in finding the real voice of the new generation. Generation Z audiences are looking for a voice to look up to, a voice to reflect theirs, a voice of their own. Similarly, artists are looking for someone to look up to – Kuo Pao Kun was the icon and spiritual guide in the past; now, we have drag queens who grace the local stages with curlers and blue wigs – someone who could bring out their voices and eventually, to have voices of their own.

Perhaps, it is not necessary for arts and cultural workers to do so much work, for audience members are unable to see the difference anyway. The Singapore middle-class is still attending performances, not knowing what they really need. This constant lack of direction and search fuels their need to attend more performances, hence allowing commercial companies to earn more money. But, deep in our hearts, we know this trend will not last.

The ultimate success will only come when we find our audience members constantly returning to the theatre to watch something they have a stake in. It is an everyday habit – as mentioned by Professor Quah Sy Ren in the forum – to catch theatre. It should be something akin to eating and drinking. As artists, we use whatever means we have – language included – to engage them, be it English Language, or Chinese Language, or any other language necessary. Kok Heng Luen, by relegating the privilege to English Language has in the theatre as an “immediate language people could associate themselves to” – has only touched the tip of the ice-berg. His statement is actually an irony; Drama Box is a bilingual theatre company that could also use English Language to engage the audiences. This statement is unfair. The responsibility is not English Language theatre’s alone. It is everybody’s duty to make good theatre, whether it is traditional or contemporary.

There is simply no time for romance and nostalgia. We are growing older by the minute. To me, contemporary theatre is the best word to describe what we – Singaporean artists – do today. To narrowly define our theatres into English, Chinese (Mandarin), Malay and Indian languages is purely sentimental. It is meaningless. Contemporary theatre should engage Generation Z audiences in finding what they need and living generations of the past in reflecting their current needs and affairs. Understanding the real sense of what “contemporary theatre” means in today’s new world is crucial; Singapore artists’ immediate task at hand.

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评非常林奕华的《水浒传》|新加坡滨海艺术中心华艺节 2009

20080222 08:48

Photo Courtesy of The Esplanade Co Ltd

日期:2008年2月13日
时间:晚间8时正
地点:新加坡滨海艺术中心大剧院

文:蔡两俊
2008年2月22日

在观看2008年滨海艺术中心华艺节之林奕华的《水浒传》(以下简称《水》)时,脑子里不断浮出台北剧场资深工作者兼评论王墨林在《表演艺术杂志》里,一篇为林奕华于去年9月在台北国家戏剧院演出之剧目《西游记》所写的评论里的一段话-“…林奕华的行动策略,在对语言霸权的颠覆中,是否也颠覆了戏剧在喜剧和闹剧、诙谐与滑稽、戏謔与粗俗之间的区别呢?这样的笑声反而显示出一种令人不安的意味。” 他所指的应该是演员的笑声。《水》演出的当晚,反而是观众在每一场戏里的笑声,让笔者感到非常的不安。两者都有相同之处。他们仿佛都被《水》戏中的陈腔滥调催眠,引入一个超大的综艺节目之中。我时而也曾被卷入,但是我时刻刻都在提醒自己,要等到剧终,才方能看到戏的完整性,千万不要被眼前每段短暂的spectacle有所蒙骗。呆了3个小时后,看完全剧,总的来说,心中始终还是空虚的,虽然在戏里笔者曾被一些片段稍稍感动过。

林奕华的创作策略横跨艺术和商业之间,两脚两船,从中得利。观众的掌声和笑声奠定了《水》的主流。非常高科技的影画效果让《水》有了一种艺术的品质。音乐和舞蹈给了《水》一种娱乐性极高的层次。每个能诱惑观众之Suspension in Disbelief的元素都用上了。最后,给这美味主流冰淇淋上挂上樱桃的,莫过于强且漂亮的演员阵容,其中王耀庆、张翰和张孝全都是男生和女生们心中的热门人物。

对一般主流观众,《水》是一场娱乐盛宴,笔者也被其中逗得乐不可支。可是,在每个笑声过后,随之而来地却是惊奇。男人的描述竟是如此的肤浅,而女人却变成了服務男人的工具。这无疑是林奕华的创作策略,但是,再看一下,这创作策略未免太草率了吧!至少,在上半场结束前,我是这样认为的。随着下半场戏的进行,我发现有不一样的现象了。在一切凌辱女人之行动策略过后,戏本身竟然有了自省的作用,通过演员盛鉴在第25场的独白,对戏开始进行质问。另一个令笔者感到有些许感动的,就是作为结尾的第28场戏「导演的梦:第一个男人和他的欲望」。林奕华透过投影将一个个男人的身体展现在舞台上,以梦境带出一种浪漫的男人欲望,非常诗意-全剧里,也只有最后这一场戏最有诗意的感觉。戏一结束,观众掌声响起,笔者心里暗地佩服导演林奕华,竟然把他的嘴给堵住了。之前的一切,戏已经给自己做了反省,其实根本不需要任何评论。后面补上的诗意,确实是给了戏一个美好的完结篇,梦毕竟是可以将戏所失去的感觉赎回来的一个好策略。这种赎身法有等于「观赏艺术作品是主观的,见仁见智。」般的解释,把一切能被讨论的可能性给封闭了。林奕华的《水》将男人的种种,以28场戏匆匆带过,并没好好地细腻讨论男人深沉的内心世界。也就是说,《水》拒绝让观众深入了解男人,也逃避了需要给戏多加讨论的责任。剧场毕竟是一种艺术形式,一种能供观众做集体省思的空间。《水》并没有让观众有个这样的机会。它一连串的娱乐让观众沉浸在一片笑声中,笑声过后也没让感觉沉淀,就掀起另一波,直击观众。

其实,《水》里第17至19场的戏是精彩的。如果让他们在观众心中沉淀下来的话,将是一个非常有张力的自省机会。一个男人的故事,游刃于真假之间。演员黄子仪功不可莫,精湛的表演,让「贼」之独白散发了一种细腻的刚中带柔的感觉。紧接下来,黄子仪又在「情境5·僵局:不是只有大哥才有两把枪」中,展现完全相反的劲爆演出。这两场戏,在在说明了男人也只不过是一个普通人罢了,也会被女人影响。两性的政治挣扎,在这一段,显得特别明显。

可惜的是,象莫子仪这样优秀的演员,在《水》中,也只能是九个演员当中的一员,不能将全剧升华到另一个层次,并没给作品加分。在加上一些戏龄尚轻,如张孝全,并人生经验未深演员的加入,《水》始终只能是一种娱乐,肤浅地警世观众而已。

评论写到这里,笔者还是认为《水》逃避正面面对男人。《水》只告诉观众「男人是有弱点和个人能力的不足的」,并没有探讨这些不足所给男人带来的是什么。层次,就仅是如此。不管导演运用了多少的创作策略;将文本解构,或是颠覆现实情境,每一步都在逃避主题-男人到底是什么?《水》任由观众作自由选择,让他们得到属于自己的一份意义。没有对错之分,说尽,也只是一种策略罢了。

老实说,剧场本是消费活动,所以也无需太认真对待,但是剧场本质是能勾勒观众的, 两边都有责任审视他们所创作/看到的。再参照一下王墨林的文字,《水》的确是一场「作秀场」,让观众得到他们所要得到的,就象看综艺节目那样消费观众,娱乐娱乐!

-终-

评北京现代舞团的《觉》|新加坡滨海艺术中心华艺节 2008

20080213 23:59

Photo Courtesy of The Esplanade Co Ltd
日期:2008年2曰日
时间:晚间8时正
地点:滨海艺术中心小剧场

春节感《觉》

文:蔡颖姿
2008年2月13日

这个春天的《觉》,给我的感受如同在夜晚喝一杯浓浓的double expresso。苦中带甜,有点沉重,虽然害怕无法入眠,香味却让你无法抗拒这一杯浓缩的精品。

有人曾对我说过,喝了咖啡残,留在杯底的黑碳可用来算命。那么,舞蹈所留下的,就像杯里的碳,任由你去探索其中意义。

《觉》是一部精巧的演出。也许是因为刚巧在春节初三看了演出,感触更深。春节是一家团圆的重要节日,同时也是体现出亲情剪不断,理还乱之关系的节日。对我而言,《觉》展现的是一段浪漫、动人的母女因缘。

自2004年,在德国柏林艺术节的邀请下,她们创作了这一台作品。至今,编舞高艳津子(北京现代舞蹈团)和母亲罗丽丽(中国一级传统舞蹈艺术家)已为世界各地的观众呈现了无数次的舞姿。表演过程不断寻求变化、也随性地在表演空间里展现新舞姿。四年后,抵新呈献在我们眼前的,已是经过多年蜕变后的其中一版。因为越来越成熟,其中表现出更为细腻的动作。相信,这一版,也会继续产生变化。

《觉》是由5段舞蹈组成的。 表演以美声音乐家刘索拉的清唱开始。这喃喃自语似的唱法在黑暗的舞台里营造了一股沉重的气氛。灯光也紧随着高艳津子的动作摆动。舞者高犹如一个自由可又有点胆却的小孩,在台上缓缓地动着。音乐中木鱼的敲击声也带出了浓浓的禅味。环绕着一直背对观众、一身华丽古装的母亲(刘丽丽),高展示了各式各样的禅中手势,显出一副安逸、祥和的样子。当灯光再次亮起时, 母亲(传统)的面孔终于浮现。 一身传统服饰在灯光下更为华丽庄严。母亲一直坐着,相似在安抚宝宝、哄孩子入睡,不停的摆动着双手。母亲一脸涂得象京剧班的样子,粉白色为底,再以鲜红色勾出双眸与唇,一看就感觉到一种太后般的威严。

第三段是舞蹈步入高潮的导火线。音乐节奏逐渐加快。这一场便是母女的关键对话。女儿想摆脱母亲的呼唤,从母亲的阴影下站出自己一个天地。女儿被母亲身上血红色的布捆绑着。女儿不停的浮动着,挣扎着,努力地尝试摆脱一切束缚。她终于逃离了!逃离过程中,女儿无意间捡起一只传统布鞋。这一刻,台上的灯光展现了一个正方形,女儿随着照亮着的道路行走。母亲若隐若现,女儿想追,可是终究赶不上。这时,舞台旁出现了一只雪白的手。它不停地摆动者,似乎在掌控着她的动作。高艳津子的独白已推向高潮。布鞋不见了,母亲再次出现。女儿疯狂似的全身颤抖者,她彷徨地呐喊着,无奈地呼唤着母亲,却没有人听得到她的呼叫声。

结尾,一道犹如早晨的光线从舞台中央浮现,温柔的阳光照着女儿的脸蛋,看似安详,和谐。她妥协了。她终于接受了母亲的传统和服。

母女之间错综复杂的关系,传统与现代相对的关系;舞蹈的内容相当深层,让你发挥个人想象空间,去体会其中的意思。一对现实生活中的母女,能够在同一个舞台,通过艺术手段进行交流,互相鼓舞,一同享受着过程,是一种梦寐以求的缘分。

-终—

蔡颖姿自大学就积极参与各项艺术活动,包括加入爵士乐团参与国内外艺术节表演,并与朋友组织乐团−Morphy. 目前就职于一家IT公司。凭着对艺术的热忱,积极参与本地艺术活动以开拓视野。

实践剧场 |《都是当兵惹的祸》

20080128 00:08

《都是当兵惹的祸》重现新加坡舞台

女人,你是否能无条件的死守着只共度一日的夫君?十年后,当夫君流氓般出现在你眼前,你又如何是好?男人,你会如何对待一个痴心守候着你的夫人,又会如何在闯祸后挽回夫人对你的信心?实践剧场即《天冷就回来》的优越成绩后,再次推出古装现代剧《都是当兵惹的祸》,以爆笑手法为你解答这个谜。

《当兵》改篇自元杂剧《桑园会》(即秋胡戏妻),以轻松、搞笑手法叙述一段奇妙姻缘。秋胡( 本地乐团‘梦飞船’及‘Lilac Saints’歌手刘晋旭饰)与新婚妻子 梅英(董姿彦饰, 《天冷》里饰演Rose)结婚一天后,就被招去当兵。一离便是十年,在这期间,可怜的梅英忍受风流富家子弟李大户(陈日成饰)的百般挑逗,一心一意苦守着郎君的到来。想不到, 多年不见爱妻的秋胡在回家的路上,竟认不出梅英,还调戏妻子,闹剧因而产生。

该剧对于热衷本地剧场的观众而言并不陌生。《当兵》于1996年首次在 前戏院中心亮相,1998年在维多利亚剧院重演,两次演出都创下不凡的票房成绩。为了给观众带来更精彩的欢乐,导演黄美兰自2007年9月就展开该戏的筹备工作。

相隔十年再次重现本地舞台,《当兵》将以什么创新元素呈现在观众面前,观众 又是否能像苦苦等待着夫君十年的梅英,最终以欢乐收场?让我们一同 拭目以待!

演出与票务详情
日期:2008年4月2日至20日(星期一除外)
地点:戏剧中心(国家图书馆三楼)

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Chesty Nutty Bang Bang | A Review

20080128 00:07

Picture by STAGES
Date: 25 January 2008
Time: 2000 hrs
Venue: Drama Centre Theatre

By Zhuang Yisa
27 January 2008

It is not hyperbolic to say that Chestnuts has acquired the status of an institution in the local arts scene. Since its inception in 1996, it has grown to occupy an interestingly fortified position in which corny entertainment and savage satires meld to form a theatre that can be said to be “mindlessly intelligent”: you profit from what it has to say, for example, about the scandals of the local arts scene to which the insiders might only, at best, half-acknowledge, and you get to have a fun night out with your friends at the same time – Chestnuts, without a single doubt, is one of those value-for-money family entertainment shows which one can hardly find, and at an affordable price, on our shores today. Asian Boys doesn’t count – it tries to evoke the more elevated aesthetic instrument of political discourse, so one has to take it at that: face value. In contrast, there is something shamelessly insistent about the way jokes are being cracked in Chestnuts that it leaves no room for doubt as to whether it cares if anyone thinks it might, perhaps, be more respectable to stick to the face-saving strategy of dividing subjects into acceptable and unacceptable materials, or fodder for play. It doesn’t, and doesn’t care. Chestnuts, love it or hate it, you can’t easily dismiss it. Which also means it will be here to stay, whether one likes it or not. The audience certainly did.

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2008年滨海艺术中心华艺节 |觉

20080114 00:00

今年新春感《觉》现代舞

传统是现代的根基,还是束缚?北京现代舞团通过一对母女的细腻舞姿,为你展示两者之间的相对关系。

有人称《觉》为一场视觉盛宴。那么,它的成功材料就是现代舞蹈家高艳津子与母亲罗丽丽女士(传统舞蹈家)同台演出所碰撞出的奇特味道,加上中国著名声乐艺术家刘索拉的美妙音符,再添上精致的服装设计所产生的视觉效果。这是一道由各艺术家精华浓缩成的经典佳作。

《觉》通过五段舞语,探索传统与现代之间的奥妙关系。通过代表传统的“母亲”与寻找着现代感的“女儿”台上的肢体对话,展示一连串的挣扎,矛盾,解脱,妥协以及融合。《觉》早在2004 年就被德国柏林艺术节主席约翰内斯先生委约创作并首演于柏林世界文化宫,当时就获得了国籍舞蹈界的赞赏。该舞蹈也在2006年被意大利最权威的舞蹈杂志Danza& Danza评为 “全年最佳演出”。

编导高艳津子生于土家族,自毕业于北京舞蹈学院就加入组建中国第一家专业团体。毕业一年就举办个人现代舞专场,这十多年来也受邀到世界各国演出,还得过不少国际奖项,成绩非凡。高艳津子对于本地观众来说,也并不陌生。她曾在2006年被新加坡艺术节邀请委约创作仅作品《镜花水月》。

(60mins, no intermission)

8 Feb 08, Fri, 8pm
9 Feb 08, Sat, 3pm & 8pm

Esplanade Theatre Studio

$38

Limited concessions for students, NSF & senior citizens at $28

Explorations: Post-Performance Talk (In Mandarin)
8 Feb 08, Fri

2008年滨海艺术中心华艺节 | 水浒

20080114 00:00

这是一个由九个男人参与一场黑帮电影甄选过程所组成的戏。

不管是宋江,李逵,或武松,这九个水浒英雄的姓名,在九场试演情景中,显显而见。参与甄选的演员不管是被配对大哥与小弟的,或因女人的勾引而显现男人之间的爱恨情仇的;这九段心灵独白,是九个破解男人的密码,从而打开现代男人心中的潘朵拉之盒的途径。

真实与扮演不断交错,九个男人失去自觉的能力,沉溺於电影导演一手掌控的幻想遊戏里,在一场梦当中。

这结合了9位跨领域的青、中生代演员戮力演出的《水浒传》,卡司毫无疑问是一时之选。这台戏在演技交流上的可观性肯定不逊於家传户晓的原著故事。

这台戏是「是水浒,又不是水浒」。

Advisory: This production contains coarse language and adult themes.

Recommended for audiences aged 16 years and above.

(200mins, including 20min intermission. In Mandarin with English surtitles)

12 & 13 Feb 08, Tue & Wed, 8pm

Esplanade Theatre

$38*, $48, $68, $88

Limited concessions: Students at $19*; NSF & senior citizens at $26.60*

Explorations: Post-Performance Talk (In Mandarin)
12 Feb 08, Tue

Produced by National Chiang Kai-Shek Cultural Center & Edward Lam Dance Theatre