Even as I hurry to leave and go to the office (on a Sunday!) to print out some materials for my thesis, I cannot but leave a record here, now that it's become clearer to me, of our having seen this powerful play last night about the Holocaust at the Sergei Obraztsov State Academic Puppet Theatre along Sadovaya-Samotyochnaya.
Roi called me more than a week ago to invite me to see the work "Children of the Beast," based on a novel by dissident Israeli writer David Grossman. Well, to be honest I didn't really pay attention to the title or author until after the play itself, when my Inessa and I joined Roi, Rachel, two other diplomats and members of the cast for dinner at Vivace, an Italian restaurant nearby. And this inattention, brought about by a mind-numbingly busy schedule forced on me by the need to gather materials for this thesis left over from my yearlong MA programme in Madrid three years ago, simply blindsided me to the work's power and meaning. Probably just as well, since I came in without any preconceptions of what I was going to see.
When one talks about puppet theatre, one usually associates it with chilren's entertainment - Punch and Judy style. Of course there's the Hun Lakhon Lek of Thailand (seen earlier this week), Bunraku of Japan and even Wayang Kulit of Indonesia that expand the range of the medium and additonally portray classic literature. But this play, "Children of the Beast," goes far beyond folk or morality tales; it is a complex psychological story that deals with love, hatred, suffering and remembering in all its broad and subtle strokes. It is, as they call it, adult entertainment that pokes, provokes and challenges our conceptions of this sacred corner of history we've commonly kept in our minds about the Shoah - the genocide of two-thirds of the European Jewish population during World War II.
What is interesting is that "Kinder der Bestie" (Children of the Beast), presented as part of the ongoing Third Sergei Obraztsov International Puppet Festival, is actually an Israeli-German co-production between Teatron Theatre and figuren theater tübingen (it apparently is written that way, all in small caps), an ensemble formed in 1991 that has toured extensively overseas (the Internet readily suggests Paris, France; Brighton, England; and Seattle, WA). It's unusual for two countries to present a jointly sponsored work in a third country, this time to mark the moment on the 12th May 1965, when statesmen David Ben-Gurion and Konrad Adenauer met to formally open diplomatic relations between their two countries in the backdrop of Cold War realpolitik.
(Earlier in the year in May, I also saw the German and Israeli Embassies cooperate for the performance of the Moscow-based male Jewish choir Hasidic Capella directed by our choir conductor Alexander Tsaliuk.)
Based on Grossman's novel See Under: Love, this adult animated theatre production uses actors, masks and puppet figures to spin a web of memories, stories and facts relating to how the children of Holocaust survivors deal with the effect of that catastrophic evil. It is performed by figuren theater's artistic director Frank Soehnle and Israeli actor/puppeteer Yehuda Almagor.
The following is excerpted from an article by the Seattle Post-Intelligencer based on an interview with the cast on the sidelines of the 18th Seattle International Children's Festival in May 2004.
The play starts with the appearance of a skeletal puppet figure from a box of sand - the effect of the seemingly unending flow of sand from every fold and recess of the figure's clothing is haunting and eerie, not only marking the passage of time but setting the mood for the unraveling of a series of stories that do not explain themselves easily. What is clear, however, is that the main character is a nine-year-old boy living in Israel named Momik Neumann, the only child of Holocaust survivors, who tries to make sense of the mutterings of a distant relative whom he calls grandfather and who suddenly appeared in the lives of his family one day many years ago. The story is told firsthand by the adult Momik himself, who attempts to retell his grandfather's story. His grandfather, Anschel Wassermann, in turn gives an account of his bizarre survival in a concentration camp by telling one story a day, a kind of perverse Sheherazade, to an SS interrogator, Herr Neigel. (I can't recall now other literary references to a man who would not die despite repeated attempts to kill him; it'll probably bother me the rest of the day.)
Perhaps it's just me, because my Inessa pretty much followed the different threads, but I experienced difficulties deciphering the play's oblique references, sudden flashbacks, stream-of-consciousness storytelling, multifaceted characters (different from schizophrenia, mind) and the melding of fantasy and reality.
It turns out later that there are actually three more characters, voiced by Soehnle or acted out by Almagor's mummy-like puppets: Bruno Schulz, a real-life writer, who was murdered by the Nazis; Paula, Wassermann's wife; and Kazik, a progeria-afflicted baby born to Wassermann and Paula who lives his entire life in 24-hours but remains thankfully ignorant about war and its horrors. The child Momik's difficulty in understanding exactly what happened in his parents' almost unmentionable over there is vividly illustrated by his attempt to lure what he calls the Nazi Beast out from the cellar, in order to capture and tame it. To do so, he enlists his grandfather, a "real Jew", as bait. Soehnle almost spits out the word "Jew" to express Momik's frustration in trying to convince the beast, as if it were just some pet cat, to emerge from the darkness. It emphasises the idea of the comprehensive gap between the survivors and their children, of being a Jewish person then and being one now.
In a performance in June this year at the Théâtre International de Langue Française in the Parc de la Villette for la Biennale des Arts et de la Marionnette in Paris, the play is described as "the story of a quest, that of the transmission of a memory that would rather bury itself in oblivion but at the same time is the only means that could help a child grow up." The two theatre groups together explore "new forms, mix original musique, object, acting game and plastic arts. Their skeletal and ghostly characters provide the children of the beast gripping material, which finds the right tone between reality and fiction, neither accusing nor provocative, in this indictment against forgetting. A play that puts in perpective yesterday's memory and today's history while asking what has been asked since the Holocaust: How can we still believe in Humanity? The question concerns us all."
The novel on which it was based, Ayen Erekh: Ahavah (See Under: Love, 1986), Grossman's second, has been compared to William Faulkner's The Sound and the Fury, Günter Grass' Die Blechtrommel (The Tin Drum) and Gabriel García Márquez's Cien Años de Soledad (One Hundred Years of Solitude). An entry a fortnight ago in the literary site, Waggish.org, explains the complex narrative technique of the play; it would also be interesting to look at the reviews written by the Times' Michiko Kakutani and Edmund White.
After the play, I met up with Roi and Rachel, who introduced me to two Hungarian diplomats, Tibor Köszegvári and Eszter Pap. I also met Pinkey and Shubran there. (Interestingly as we were walking out we saw the Kristovsky brothers, Sergey and Vladimir, of the über-popular group Umaturman performing at a private party on the ground floor.) Six of us went to Vivace for dinner, and were later joined by Soehnle and three women from the Tübingen and Obraztsov theatres. The restaurant wasn't anything to write home about, apart from the Querciabella chianti; my Inessa in fact found the place rather distasteful (and I strongly concur). It wasn't the physical setup per se, but rather the kind of clientèle it attracts. The kind of place where government bureaucrats on expense accounts go to, in my Inessa's reckoning. In other words, the polar opposite of Pang's notorious description of our restaurant-going gang in Moscow: high budget, low taste. For my Inessa and me: first and last time.
That's that for now. I really have to run off and do research.

When one talks about puppet theatre, one usually associates it with chilren's entertainment - Punch and Judy style. Of course there's the Hun Lakhon Lek of Thailand (seen earlier this week), Bunraku of Japan and even Wayang Kulit of Indonesia that expand the range of the medium and additonally portray classic literature. But this play, "Children of the Beast," goes far beyond folk or morality tales; it is a complex psychological story that deals with love, hatred, suffering and remembering in all its broad and subtle strokes. It is, as they call it, adult entertainment that pokes, provokes and challenges our conceptions of this sacred corner of history we've commonly kept in our minds about the Shoah - the genocide of two-thirds of the European Jewish population during World War II.
What is interesting is that "Kinder der Bestie" (Children of the Beast), presented as part of the ongoing Third Sergei Obraztsov International Puppet Festival, is actually an Israeli-German co-production between Teatron Theatre and figuren theater tübingen (it apparently is written that way, all in small caps), an ensemble formed in 1991 that has toured extensively overseas (the Internet readily suggests Paris, France; Brighton, England; and Seattle, WA). It's unusual for two countries to present a jointly sponsored work in a third country, this time to mark the moment on the 12th May 1965, when statesmen David Ben-Gurion and Konrad Adenauer met to formally open diplomatic relations between their two countries in the backdrop of Cold War realpolitik.
(Earlier in the year in May, I also saw the German and Israeli Embassies cooperate for the performance of the Moscow-based male Jewish choir Hasidic Capella directed by our choir conductor Alexander Tsaliuk.)
Based on Grossman's novel See Under: Love, this adult animated theatre production uses actors, masks and puppet figures to spin a web of memories, stories and facts relating to how the children of Holocaust survivors deal with the effect of that catastrophic evil. It is performed by figuren theater's artistic director Frank Soehnle and Israeli actor/puppeteer Yehuda Almagor.
The following is excerpted from an article by the Seattle Post-Intelligencer based on an interview with the cast on the sidelines of the 18th Seattle International Children's Festival in May 2004.
"It works better, though, if people don't know about the Holocaust theme," says figuren theater co-artistic director Frank Soehnle. "Just when they hear that word, people ..." (Soehnle goes into a very funny slump, shoulders up, head down, long face).
...
"You can express things with puppets that just don't work with live actors," says Soehnle's fellow artistic director, Karin Ersching. "It's not just that puppets can explode or catch on fire and things like that.
"Puppets can't lie. They are exactly what they seem to be. There is no ego."
Ersching and Soehnle are Stuttgart natives. Ersching remembers becoming infatuated with puppets when she was about 4. "I watched a TV show. It's still on, a little like your Muppets. Of course, my parents wanted me to train for a real job. So I became a kindergarten teacher.
"I divided my time. But for the past 10 years I've been a full-time professional with puppet theater. And I'm still alive."
The name of Ersching and Soehnle's company, spelled without capital letters, "helps people to know that this is art, not performances to teach or entertain children," says Soehnle. "We work with literary people. There is a fashion among some serious artists to use only lower-case letters."
Soehnle is the youngest of five siblings. And how did his parents react to the fact that their baby wanted to be a puppeteer? (Soehnle does a very funny little mime show of shock, horror, fainting and cardiovascular resuscitation.) "No, really, just as I was getting out of (high) school, a university-level program in puppetry and performance opened up. So that made the profession seem a little more respectable."

Perhaps it's just me, because my Inessa pretty much followed the different threads, but I experienced difficulties deciphering the play's oblique references, sudden flashbacks, stream-of-consciousness storytelling, multifaceted characters (different from schizophrenia, mind) and the melding of fantasy and reality.
It turns out later that there are actually three more characters, voiced by Soehnle or acted out by Almagor's mummy-like puppets: Bruno Schulz, a real-life writer, who was murdered by the Nazis; Paula, Wassermann's wife; and Kazik, a progeria-afflicted baby born to Wassermann and Paula who lives his entire life in 24-hours but remains thankfully ignorant about war and its horrors. The child Momik's difficulty in understanding exactly what happened in his parents' almost unmentionable over there is vividly illustrated by his attempt to lure what he calls the Nazi Beast out from the cellar, in order to capture and tame it. To do so, he enlists his grandfather, a "real Jew", as bait. Soehnle almost spits out the word "Jew" to express Momik's frustration in trying to convince the beast, as if it were just some pet cat, to emerge from the darkness. It emphasises the idea of the comprehensive gap between the survivors and their children, of being a Jewish person then and being one now.
In a performance in June this year at the Théâtre International de Langue Française in the Parc de la Villette for la Biennale des Arts et de la Marionnette in Paris, the play is described as "the story of a quest, that of the transmission of a memory that would rather bury itself in oblivion but at the same time is the only means that could help a child grow up." The two theatre groups together explore "new forms, mix original musique, object, acting game and plastic arts. Their skeletal and ghostly characters provide the children of the beast gripping material, which finds the right tone between reality and fiction, neither accusing nor provocative, in this indictment against forgetting. A play that puts in perpective yesterday's memory and today's history while asking what has been asked since the Holocaust: How can we still believe in Humanity? The question concerns us all."
The novel on which it was based, Ayen Erekh: Ahavah (See Under: Love, 1986), Grossman's second, has been compared to William Faulkner's The Sound and the Fury, Günter Grass' Die Blechtrommel (The Tin Drum) and Gabriel García Márquez's Cien Años de Soledad (One Hundred Years of Solitude). An entry a fortnight ago in the literary site, Waggish.org, explains the complex narrative technique of the play; it would also be interesting to look at the reviews written by the Times' Michiko Kakutani and Edmund White.
After the play, I met up with Roi and Rachel, who introduced me to two Hungarian diplomats, Tibor Köszegvári and Eszter Pap. I also met Pinkey and Shubran there. (Interestingly as we were walking out we saw the Kristovsky brothers, Sergey and Vladimir, of the über-popular group Umaturman performing at a private party on the ground floor.) Six of us went to Vivace for dinner, and were later joined by Soehnle and three women from the Tübingen and Obraztsov theatres. The restaurant wasn't anything to write home about, apart from the Querciabella chianti; my Inessa in fact found the place rather distasteful (and I strongly concur). It wasn't the physical setup per se, but rather the kind of clientèle it attracts. The kind of place where government bureaucrats on expense accounts go to, in my Inessa's reckoning. In other words, the polar opposite of Pang's notorious description of our restaurant-going gang in Moscow: high budget, low taste. For my Inessa and me: first and last time.
That's that for now. I really have to run off and do research.