As the artistic leaders of The Worker’s Theatre movement in Canada during The Great Depression, Dorothy Livesay (Dee) and Eugenia Watts (Jim), upon whom Tara Beagan’s new play Jesus Chrysler is based, grew up as good friends and were some of Toronto’s original radical organizers. Based out of U of T’s Hart House Theatre, the two were part of a group that staged agitprop plays that traveled throughout South-Western Ontario in Jim’s car, which they called The Jesus Chrysler.
Members of The Progressive Arts Club including Jim Watts top left. Click to enlarge.
These performances were sometimes done for a handful of interested onlookers and sometimes performed for thousands: When they performed in solidarity with mostly immigrant women cannery workers on strike in St. Catharines they were run out of town by the police. When they performed during the Stratford furniture strike at The Brooks Steam Motor plant they did so for an audience of 3,500, or twice the number that would pack a sold-out Stratford Festival Theatre today.
Eventually these artists went on to stage Eight Men Speak, widely viewed by cultural historians as a key event that motivated the release of Communist leader Tim Buck and his colleagues from the Kingston Penitentiary and signalled the end of the use of the draconian law Section 98, which could be used to jail anyone the state deemed “seditious”. Later in the 1930s, they became inspired by NYC’s Group Theatre and the works of Clifford Odets. Founding a new theatre group called Theatre of Action, they presented the Canadian premiere of Waiting for Lefty and a number of anti-fascist works.
By 1937, Jim had left for Spain where a civil war raged and she hosted a radio show, wrote articles for a progressive newspaper and drove an ambulance. Dee went on to become a major poet after the war, winning two Governor General awards and eventually becoming an officer of The Order of Canada.
Jesus Chrysler explores the complex relationship between these women and focuses on an imagined episode in and around the founding of the Theatre of Action.
Tara Beagan is captured by iPhone being announced as Native Earth Performing Arts new Artistic Director on January 26 at The Theatre Centre during the Weesageechak Festival. Photo courtesy PJ Prudat
January 2011 was a pretty good month for Jesus Chrysler playwright Tara Beagan:
Congrats to our friend and collaborator on both of her well-deserved successes. Tara replaces out going Artistic Director Yvette Nolan – who was also a great friend to Praxis Theatre.
Yvette sent us some well considered notes on her experience and thoughts surrounding Praxis productions, and she has been an ally as an artist and community member. Congrats to Yvette as well; she passes on a company in great shape to exciting leadership and we generally like it when things work out this way.
In the winter of 2009 I attended a theatre history lecture at Toronto Free Gallery by Alex Fallis on The Progressive Arts Club and the theatre created by artists who were opposed to many of the anti-civil rights policies enacted by Prime Minister Bennett in the 1930s. These people proved to be so fascinating that I elected to create with Praxis Theatre a show about them, Tim Buck 2, which played at The Tranzac Club as part of the 2009 Toronto Fringe Festival.
This led to our Harbourfront Centre HATCH workshop Section 98, which expanded the scope of our work to some other instances when civil rights proved to be a contentious issue for Canadians: namely the FLQ crisis, the Air India bombing, Omar Khadr, and the treatment of Afghan detainees captured by Canadian soldiers. Both the Fringe show and our HATCH workshop were extremely useful in terms of exploring who these people were, what they were concerned about, and the complexity of balancing our country’s commitment to civil rights and concerns of national security.
Unfortunately, neither of these initial explorations did an awesome job of storytelling. So this spring and summer we went back to the drawing board with this project and thought about how to move beyond ‘staged dramaturgy’ and into narrative-based work informed by these themes.
The most consistent positive feedback from our open source creative process revolved around curiosity and fascination with Eugenia “Jim” Watts.
There were also quite a few normal conversations, in person, with live human beings who had seen the show(s).
The first conclusion was that the core personality we had explored that generated a unique resonance with both audiences and ourselves was Eugenia “Jim” Watts, played in both productions by Margaret Evans. A core political organizer and theatre director in 1930s Toronto, she co-directed the legendary civil rights play banned by Bennett, Eight Men Speak, and later went on to be one of two women serving with the Mackenzie Papineau Brigade in the Spanish Civil War where she was an ambulance driver. She was also involved with a number of other projects; she was very busy, and interesting, and worth being the impetus for a work of art.
Margaret Evans playing Jim Watts in Section 98 as part of HATCH at Harbourfront Centre
The second conclusion was that this piece required a playwright, and a good one. This playwright would preferably be an artist who had experience creating theatre about historical events for a contemporary audience (we talked a lot about avoiding a ‘bio pic’) and a passion for social justice.
So it is with much pleasure and excitement we announce Dora-winning playwright Tara Beagan has joined Praxis Theatre in continuing our work on this latest iteration, . Tara and I worked together for two years on Crate Productions’ TheFort at York, and she also acted as an outside eye for Praxis on our Toronto Fringe 07 co-pro, Dyad, but Jesus Chrysler is her first official work with Praxis Theatre and we are thrilled to welcome her.
Jesus Chrysler will be presented at The Factory Theatre as part of Lab Cab on Saturday September 18 and Sunday September 19 at 5pm.The entire festival is free with all manner of art and experiences presented by over 50 artists throughout every nook and cranny of The Factory from noon to 6pm each day. We invite you to come check out the whole festival and save your 5pm – 5:20pm slot for us. This being a Praxis show, we’ll definitely welcome your feedback online or in person, with a particular emphasis on your thoughts about our transition to a script based work about a single individual.
Hope to see you there!
Where’s Praxis? Can you find Tara, Margaret and Michael in the Lab Cab poster? Click to enlarge
How do we know when a person is sorry? How do you, personally, know that you’re not just apologizing to ease your own conscience, or to placate someone? What does it FEEL like to be sorry? What must one do to make things right again, when one’s work has offended a people or person?
When your work is theatre, it is public. It strives to reach people and provoke dialogue, inspire questions – to engage people in communion. When, through carelessness, or thoughtlessness, or momentary malice, we create something injurious, how do we come back from it? How do we make amends?
This February, I addressed – by way of a piece at the Wrecking Ball – an injurious event that transpired in the form of a review of a Native Earth production. In it, the Toronto Star called Métis playwright Melanie J. Murray and her characters “Indian”, though the information had been provided by Native Earth to prevent such an outdated and embarrassing use of terminology. Native Earth sought restitution. In their response, The Star cited their Style Guide, which purports that “the word Indian, while considered offensive to some, is still perfectly usable.”
Native Earth informed the paper that this was not reason enough, that the issue was larger than a case of aesthetics. The Star made a vague commitment to consider revising their Style Guide. Many Native Earth affiliated artists – myself included – required more from The Star. My Wrecking Ball piece explored the damaging power of racial epithets, and recruited people to include themselves among the “some” who find the word offensive. After the Wrecking Ball, I hand-delivered the script and the photos of the “some”, along with a letter explaining the enterprise. We have reached the one-year mark of the staging of Melanie’s play, and the Star have yet to acknowledge my communication, or follow up with Native Earth.
Some of you know that there was some verbal sparring (much of it sparked right here, on this blog) about a video released by Artistic Producer Michael Rubenfeld this summer – a video that he put forth as a SummerWorks promotional thing. Many of us failed to see how it was SummerWorks related, and some of us – principally due to the proximate timing of the video to the ’09 Doras, and the recent presence Rubenfeld had had on Kelly Nestruck’s blog in regards to the Doras – thought it sorely offensive, mean and small. It was taken personally by a number of people in the First Nations community and beyond. This issue has been hashed out for months, now. Rubenfeld is sorry. He had said so, in his way, some time ago. Thanks to the efforts of a bruised community (FN and non) he now FEELS sorry, and that is – arguably – when an apology becomes authentic. It was slow to come, but Rubenfeld pushed through with a fortitude lacking in many people who hold far more prominent leadership positions. Many of us now feel restitution has been achieved.
The audience at Wrecking Ball 8 was comprised of SOME of the people that find the word offensive.
Quite recently, there was offense incurred – and swiftly dealt with – by Neptune Theatre and the CAEA. The CAEA had posted, on their listserve, an audition notice for Neptune’s upcoming production of J.M. Barrie’s Peter Pan, or The Boy Who Wouldn’t Grow Up. The Cast of Characters, as written by J.M. Barrie in 1904, calls for “Pirates/Indians.” Rather than considering what this implies about our country’s first peoples and Neptune’s own lack of concern as to the portrayal that this nomenclature would connote, they went ahead and made the call as written. The CAEA posted that posting.
As soon as this caught my attention, I wrote Neptune and the CAEA. Neptune theatre responded to me that same day, whereas an Equity member rep (Kerry Ann Doherty) followed up with me through informal channels. Within a week, the CAEA had posted a joint apology along with Neptune, on the same listserve.
I want to extend my thanks to Neptune Theatre – and in particular to George Pothitos – for hearing the concerns I sent his company. The turnaround was impressive and gave me faith in Neptune’s commitment to stage a reconfigured production. Every painful hurdle this year had been a step in the right direction, and the fact that Neptune responded so swiftly feels like progress.
As for the CAEA, I hope they will continue to work on their rules and regulations regarding audition postings. Given that they were receptive to the concerns of a First Nations woman (and non-Equity member), I will continue to hope that change is possible.
In my own mother’s lifetime, there was signage at a movie theatre in B.C. that proclaimed a “NO INDIANS” policy on the ground level, relegating all “Indians” to the balcony. It is interesting to imagine my mom as a child, on a rare outing from Residential School, crammed into the back row of the balcony, watching Disney’s 1953 version of Peter Pan. It was complete with the tune “What Made the Red Man Red?”, whose lyrics include such chestnuts as “When the first brave married squaw, He gave out a big ugh.”
My mom’s grandchildren – my niece and nephew – sit in any section they want, in any theatre they want. If things continue to look up the way they have been, they won’t ever sit through a production of something that will teach them that their people say “ugh”. Hell, it might be to watch something that one of them has written.
Gookschem. (-that means thanks.)
Tara is a Ntlakapamux and Irish Canadian theatre artist
Coming to The Centre Centre in Toronto on November 13, Kick Theatre presents “a radical new Canadian adaptation of August Strindberg’s play.” Miss Julie. More info here.
“After the years and years of weaker and waterier imitations, we now find ourselves rejecting the very notion of a holy stage. It is not the fault of the holy that it has become a middle-class weapon to keep the children good.”
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