Smoothly blending performance theory, literary analysis, and historical insights, Cecilia Feilla explores the mutually dependent discourses of feeling and politics and their impact on the theatre and theatre audiences during the French Revolution. Remarkably, the most frequently performed and popular plays from 1789 to 1799 were not the political action pieces that have been the subject of much literary and historical criticism, but rather sentimental dramas and comedies, many of which originated on the stages of the Old Regime. Feilla suggests that theatre provided an important bridge from affective communities of sentimentality to active political communities of the nation, arguing that the performance of virtue on stage served to foster the passage from private emotion to public virtue and allowed groups such as women, children, and the poor who were excluded from direct political participation to imagine a new and inclusive social and political structure. Providing close readings of texts by, among others, Denis Diderot, Collot d'Herbois, and Voltaire, Feilla maps the ways in which continuities and innovations in the theatre from 1760 to 1800 set the stage for the nineteenth century. Her book revitalizes and enriches our understanding of the significance of sentimental drama, showing that it was central to the way that drama both shaped and was shaped by political culture.

The first study of French theater and war at a time of global revolutions, colonial violence, and radical social transformation.

The French revolutionary shift from monarchical to popular sovereignty came clothed in a new political language, a significant part of which was a strange coupling of happiness and rights. In Old Regime ideology, Frenchmen were considered subjects who had no need of understanding why what was prescribed to them would be in the interest of their happiness. The 1789 Declaration of the Rights of Man and of the Citizen equipped the French with a list of inalienable rights and if society would respect those rights, the happiness of all would materialize. This volume explores the authors of fictional literature who contributed alongside pamphleteers, politicians, and philosophers to the establishment of this new political arena, filled with sometimes vague, yet insisting notions of happiness and rights. The shift from monarchical to popular sovereignty and the corollary transition from subjects to citizens culminated in the summer of 1789 but it was preceded by an immense piece of imaginative work.

In many ways the French Revolution--a series of revolutions, in fact, whose end has arguably not yet arrived--is modernity in action. Beginning in reform, it blossomed into wholesale attempts to remake society, uprooting the clergy and aristocracy, valorizing mass movements, and setting secular ideologies, including nationalism, in motion. Unusually manifold and complicated, the revolution affords many teaching opportunities and challenges. This volume helps instructors seeking to connect developments today--terrorism, propaganda, extremism--with the events that began in 1789, contextualizing for students a world that seems always unmoored and in crisis. The volume supports the teaching of the revolution's ongoing project across geographic areas (from Haiti, Latin America, and New Orleans to Spain, Germany, and Greece), governing ideologies (human rights, secularism, liberty), and literatures (from well-known to newly rediscovered texts). Interdisciplinary, intercultural, and insurgent, the volume has an energy that reflects its subject.

This book examines the French theatricalization of India from 1770 to 1865 and how a range of plays not only represented India to the French viewing public but also staged issues within French culture including colonialism, imperialism, race, gender, and national politics. Through examining these texts and available performance history, and incorporating historical texts and cultural theory, David Hammerback analyses these works to illustrate a complex of cultural representations: some contested Orientalism, some participated in Western colonialist discourses, while some can be placed somewhere between these two markers of ideology in Western culture and the arts. He also assesses the works which participated in shaping the theatrical face of Western hegemony, ones directly participating in Orientalism as delineated by Edward Said and others. This book will be of great interest to students and scholars in theatre, French literature, history and cultural studies.

For most of the seventeenth and eighteenth centuries, classical dogma and royal censorship worked together to prevent French plays from commenting on, or even worse, reenacting current political and judicial affairs. Criminal trials, meanwhile, were designed to be as untheatrical as possible, excluding from the courtroom live debates, trained orators, and spectators. According to Yann Robert, circumstances changed between 1750 and 1800 as parallel evolutions in theater and justice brought them closer together, causing lasting transformations in both. Robert contends that the gradual merging of theatrical and legal modes in eighteenth-century France has been largely overlooked because it challenges two widely accepted narratives: first, that French theater drifted toward entertainment and illusionism during this period and, second, that the French justice system abandoned any performative foundation it previously had in favor of a textual one. In Dramatic Justice, he demonstrates that the inverse of each was true. Robert traces the rise of a "judicial theater" in which plays denounced criminals by name, even forcing them, in some cases, to perform their transgressions anew before a jeering public. Likewise, he shows how legal reformers intentionally modeled trial proceedings on dramatic representations and went so far as to recommend that judges mimic the sentimental judgment of spectators and that lawyers seek private lessons from actors. This conflation of theatrical and legal performances provoked debates and anxieties in the eighteenth century that, according to Robert, continue to resonate with present concerns over lawsuit culture and judicial entertainment. Dramatic Justice offers an alternate history of French theater and judicial practice, one that advances new explanations for several pivotal moments in the French Revolution, including the trial of Louis XVI and the Terror, by showing the extent to which they were shaped by the period's conflicted relationship to theatrical justice.

Why, in the dying days of the Napoleonic Empire, did half of Paris turn out for the funeral of a composer? The death of André Ernest Modeste Grétry in 1813 was one of the sensations of the age, setting off months of tear-stained commemorations, reminiscences and revivals of his work. To understand this singular event, this interdisciplinary study looks back to Grétry’s earliest encounters with the French public during the 1760s and 1770s, seeking the roots of his reputation in the reactions of his listeners. The result is not simply an exploration of the relationship between a musician and his audiences, but of developments in musical thought and discursive culture, and of the formation of public opinion over a period of intense social and political change. The core of Grétry’s appeal was his mastery of song. Distinctive, direct and memorable, his melodies were exported out of the opera house into every corner of French life, serving as folkloristic tokens of celebration and solidarity, longing and regret. Grétry’s attention to the subjectivity of his audiences had a profound effect on operatic culture, forging a new sense of democratic collaboration between composer and listener. This study provides a reassessment of Grétry’s work and musical thought, positioning him as a major figure who linked the culture of feeling and the culture of reason - and who paved the way for Romantic notions of spectatorial absorption and the power of music.