Realism Theatre Quotes

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A film in cinema is what in theatre would be realism—and vice versa. In cinema—as in life—the text, the words, are refracted in everything apart from the words themselves. The words mean nothing— words are water.
Andrei Tarkovsky (Journal 1970-1986)
God was dead: to begin with. And romance was dead. Chivalry was dead. Poetry, the novel, painting, they were all dead, and art was dead. Theatre and cinema were both dead. Literature was dead. The book was dead. Modernism, postmodernism, realism and surrealism were all dead. Jazz was dead, pop music, disco, rap, classical music, dead. Culture was dead. Decency, society, family values were dead. The past was dead. History was dead. The welfare state was dead. Politics was dead. Democracy was dead. Communism, fascism, neoliberalism, capitalism, all dead, and marxism, dead, feminism, also dead. Political correctness, dead. Racism was dead. Religion was dead. Thought was dead. Hope was dead. Truth and fiction were both dead. The media was dead. The internet was dead. Twitter, instagram, facebook, google, dead. Love was dead. Death was dead. A great many things were dead. Some, though, weren’t, or weren’t dead yet. Life wasn’t yet dead. Revolution wasn’t dead. Racial equality wasn’t dead. Hatred wasn’t dead. But the computer? Dead. TV? Dead. Radio? Dead. Mobiles were dead. Batteries were dead. Marriages were dead, sex
Ali Smith (Winter (Seasonal #2))
God was dead: to begin with. And romance was dead. Chivalry was dead. Poetry, the novel, painting, they were all dead, and art was dead. Theatre and cinema were both dead. Literature was dead. The book was dead. Modernism, postmodernism, realism and surrealism were all dead. Jazz was dead, pop music, disco, rap, classical music, dead. Culture was dead. Decency, society, family values were dead. The past was dead. History was dead. The welfare state was dead. Politics was dead. Democracy was dead. Communism, fascism, neoliberalism, capitalism, all dead, and marxism, dead, feminism, also dead. Political correctness, dead. Racism was dead. Religion was dead. Thought was dead. Hope was dead. Truth and fiction were both dead. The media was dead. The internet was dead. Twitter, instagram, facebook, google, dead. Love was dead. Death was dead. A great many things were dead. Some, though, weren’t, or weren’t dead yet. Life wasn’t yet dead. Revolution wasn’t dead. Racial equality wasn’t dead. Hatred wasn’t dead. But the computer? Dead. TV? Dead. Radio? Dead. Mobiles were dead. Batteries were dead. Marriages were dead, sex lives were dead, conversation was dead. Leaves were dead. Flowers were dead, dead in their water. Imagine being haunted by the ghosts of all these dead things. Imagine being haunted by the ghost of a flower. No, imagine being haunted (if there were such a thing as being haunted, rather than just neurosis or psychosis) by the ghost (if there were such a thing as ghosts, rather than just imagination) of a flower. Ghosts themselves weren’t dead, not exactly. Instead, the following questions came up: “are ghosts dead are ghosts dead or alive are ghosts deadly” but in any case forget ghosts, put them out of your mind because this isn’t a ghost story, though it’s the dead of winter when it happens, a bright sunny post-millennial global-warming Christmas Eve morning (Christmas, too, dead), and it’s about real things really happening in the real world involving real people in real time on the real earth (uh huh, earth, also dead):
Ali Smith (Winter (Seasonal, #2))
In 1910 Leroux had his greatest literary success with Le Fantôme de l’Opéra (The Phantom of the Opera). This is both a detective story and a dark romantic melodrama and was inspired by Leroux’s passion for and obsession with the Paris Opera House. And there is no mystery as to why he found the building so fascinating because it is one of the architectural wonders of the nineteenth century. The opulent design and the fantastically luxurious furnishings added to its glory, making it the most famous and prestigious opera house in all Europe. The structure comprises seventeen floors, including five deep and vast cellars and sub cellars beneath the building. The size of the Paris Opera House is difficult to conceive. According to an article in Scribner’s Magazine in 1879, just after it first opened to the public, the Opera House contained 2,531 doors with 7,593 keys. There were nine vast reservoirs, with two tanks holding a total of 22,222 gallons of water. At the time there were fourteen furnaces used to provide the heating, and dressing-rooms for five hundred performers. There was a stable for a dozen or so horses which were used in the more ambitious productions. In essence then the Paris Opera House was like a very small magnificent city. During a visit there, Leroux heard the legend of a bizarre figure, thought by many to be a ghost, who had lived secretly in the cavernous labyrinth of the Opera cellars and who, apparently, engineered some terrible accidents within the theatre as though he bore it a tremendous grudge. These stories whetted Leroux’s journalistic appetite. Convinced that there was some truth behind these weird tales, he investigated further and acquired a series of accounts relating to the mysterious ‘ghost’. It was then that he decided to turn these titillating titbits of theatre gossip into a novel. The building is ideal for a dark, fantastic Grand Guignol scenario. It is believed that during the construction of the Opera House it became necessary to pump underground water away from the foundation pit of the building, thus creating a huge subterranean lake which inspired Leroux to use it as one of his settings, the lair, in fact, of the Phantom. With its extraordinary maze-like structure, the various stage devices primed for magical stage effects and that remarkable subterranean lake, the Opera House is not only the ideal backdrop for this romantic fantasy but it also emerges as one of the main characters of this compelling tale. In using the real Opera House as its setting, Leroux was able to enhance the overall sense of realism in his novel.
David Stuart Davies (The Phantom of the Opera)
… we are not going to add any fresh thrill to the thrill which the loveliness of The Piper at the Gates of Dawn has already given its readers… it seemed clear to me that Rat and Toad, Mole and Badger could only face the footlights with hope f success if they were content to amuse their audiences. There are both beauty and comedy in the book, but the beauty must be left to blossom there, for I, anyhow, shall not attempt to transplant it. But can one transplant even the comedy? Perhaps it has happened to you, as it has certainly happened to me, that you have tried to explain a fantastic idea to an entirely matter-of-fact person. ‘But they don’t,’ he says, and ‘You can’t,’ and ‘I don’t see why, just because –’ and ‘Even if you assume that –’ and ‘I thought you said just now he hadn’t.’ By this time you have thrown the ink-pot at him, with enough of accuracy, let us hope, to save you from his ultimatum, which is this: ‘However fantastic your assumption, you must work it out logically’ – that is to say, realistically. To such a mind The Wind in the Willows makes no appeal, for it is not worked out logically. In reading the book, it is necessary to think of Mole, for instance, sometimes as an actual mole, sometimes as such a mole in human clothes, sometimes as a mole grown to human size, sometimes as walking on two legs, sometimes on four. He is a mole, he isn’t a mole. What is he? I don’t know. And, not being a matter-of-fact person, I don’t mind. At least, I do know, and still I don’t mind. He is a fairy, like so many immortal characters in fiction; and, as a fairy, he can do, or be, anything. But the stage has no place for fairies. There is a horrid realism about the theatre, from which, however hard we try, we can never quite escape. Once we put Mole and his friends on the boards we have to be definite about them. What do they look like?
A.A. Milne (Toad of Toad Hall)
Mani Kaul, the most strikingly non-narrative of the Indian arthouse filmmakers of the sixties and seventies, was also a student and exponent of the dhrupad. I don’t know if it was his exposure to the raga that made his films (according to many) notoriously slow, and Kaul (this is known to relatively few) a ferocious critic of the Renaissance. The Renaissance painting, like proscenium theatre, or, indeed, the realist story, gives centre-stage to a protagonist – that is, the human being. Renaissance art’s development of perspective helps consolidate the rules of realism: a foreground or central theme, and a background occupied by what’s necessary to complete the portrait of the protagonist. Kaul’s cinema wished to be unfettered by hero or theme; he wanted the camera to devote itself equally to recording things ordinarily consigned to ‘background’.
Amit Chaudhuri (Finding the Raga: An Improvisation on Indian Music)
The story was okay, but the acting bothered Andrei. Sometimes he would watch a scene and then it would go to the next; Andrei would blink, bewildered at the time that had passed. The film just went by. Scenes would jump to the next but his mind was the same. Why? He noticed that the lead actress in her later years was extremely gorgeous, except some sharp concentration in him blocked out her beauty. This seated heart screamed for the movie to shatter him. And it drew upon him that this was another film that the world was not bothered by of its acting. In fact, they did not even see it. In its short scenes, audiences were hypnotized for an average of five to eight seconds by an actor’s beauty and if the editor timed it right, and with enough spectacle, movies could get away with doing nothing. Gorgeousness stimulated the mind. “Wow, they are so beautiful,” the audience was forced to think—and then by jumping to the next beautiful part fast enough there was something called a movie. And the movie seemed to use the actors’ appearances to drive most of the scenes. And many actors in different scenes sort of just stood there, handsome, and whispering. That was their strategy—mumbling murmurs of breath and rasp. Their indecisive bodies were unnaturally still, as though they had close-ups when the shot was wide. All of the actors’ voices were dumbly lowered to a safe natural cadence while in an unnatural situation and yet seeming real, no actual thought needed to be shown. 'Beauty is good,' says the industry. 'Sell that. Sell beauty! Make it beautiful. Ugly stories about beautiful people. It naturally turns a crap film into a decent one. The people are left with a good impression, as though having watched something fascinating. Make sure to let the camera sit on those beautiful people and their faces will give the audience something impossible to understand and give us runtime while they gaze. But having ugly people in it, people that look like people, actors that look like their audience—er, that’s not so profound,' says the industry. It was why the scenes moved without Andrei knowing: nothing was done by its actors.
Kristian Ventura (A Happy Ghost)
Frank and the Transylvanians might be participants in a glam rock concert. Frank indulges in sexually provocative posturing while wearing women’s underwear, and has bisexual romps with Janet and Rocky. This, alongside Magenta and Riff Raff’s possibly incestuous relationship and their deliberately mysterious and grotesque presence, could be seen as an extension of the glam-rock personas of the early 1970s. Eddie, on the other hand, is a leather-jacketed, motorbike-riding character, originally played in the United States by Meatloaf, but often characterised as looking and sounding like Elvis. This characterisation relies on the folk or country blues associations of a nostalgic rock’n’roll sound in ‘Whatever Happened to Saturday Night’. This is regarded as passé within glam rock and he is killed. Janet and Brad are associated with the lighter pop sound of ‘Damn it Janet’, which from a rock aesthetic might be regarded as superficial. Brad is made to appear insignificant and foolish, while Janet’s musical language adapts as the plot develops. Rocky’s ‘The Sword of Damocles’, draws on associations of sensuality through the use of rumba patterns and prefigures his overwhelming sexual activity.
Dr Millie Taylor (Musical Theatre, Realism and Entertainment (Ashgate Interdisciplinary Studies in Opera))
No stories are entirely imaginary, cherub, he'd said then. Everything is always a little bit real. Sometimes you steal things from other stories and change them until they work how you like.
Jo Hamya (The Hypocrite)