One of my research interests is in the genre of drama that journalist Lindsay Johns has pejoratively termed ‘Theatre of the Ghetto‘. This genre, according to Johns, is primarily ‘about guns, drugs and council estates’ and regularly depicts black people (particularly men) as inhabitants of unsavoury or troubled home environments and as the perpetrators or victims of crime.
‘Theatre of the Ghetto’, I would add, usually adheres to the conventions of social realism – where working class spaces are depicted with a close attention to detail in the set design, costume and staging. Plays that might fit into this category include Random* (debbie tucker green 2008 Royal Court), Off the Endz (Bola Agbaje 2010 Royal Court), The Westbridge (Rachel De-lahay 2011 Royal Court) and Estate Walls (Arinze Kene 2011 Ovalhouse).
It is easy to see why Johns is dissatisfied with the state of contemporary black British theatre, which again and again presents stereotypes of young black men, which reinforce racist conceptions of black masculinity that already circulate in the dominant culture. In many of the post-show talks and Q&As that I have attended after theatre (and indeed film) of the ‘ghetto’ events the question asked by audience members is: ‘what can we do about our young black men?’ Audiences (both black and white) appear to receive these works as truthful reflections of the total state of the young black British community, and respond by seeking methods to ‘fix’ the youth.
I think audiences are asking the wrong question – what we should be asking, especially in this period where the rise of the far right throughout Europe threatens to create and entrench divisions between racial and religious groups, is: ‘what can we do about racism?’ What can we do about racism, which operates to demonise groups of the population and which is so pervasive that it works through cultural intuitions such as theatre to reinforce its dangerous message?
Accusing mainstream theatres of racism is ethically complex, not least because most of the plays that fit the ‘Theatre of the Ghetto’ mould are written by black writers, often claiming to reflect the ‘reality’ of the life of the black British community. And, after all, what right does a white woman such as me have to tell these writers what kind of theatre they should and shouldn’t be making? (Another good question.)
But of course – as is hardly ever publically acknowledged, particularly at the Royal Court, which emphasises the primacy of the playwright – plays have more than one author. The producers, directors, set designers and centrally, the funders of theatre also contribute to the overall meaning created by productions, and importantly, decide what gets made, and how.
What can we do about a system where, as playwright Arinze Kene has argued, black British playwrights are coerced into writing ‘the same old shit’, in the knowledge that these are the stories theatres want to stage?
Happily, there does seem to be a fledgling move towards mainstream theatres asking questions about the stories they produce. Over the past couple of years I have come across two especially powerful productions that place racism at the centre of the story, questioning ‘norms’ of the theatre industry in different ways.
The first is Nathaniel Martello-White’s play Blackta (Young Vic 2012), which explores the place of the black actor in the contemporary theatre industry. Blackta calls attention to the pressures young black men feel to live up to stereotypes of extreme masculinity – ‘homophobic, misogynistic, tough’ – and examines how the acting industry exploits and reinforces conventional depictions of black men.
The second is Arinze Kene’s God’s Property (Soho 2013), which subverts conventional ‘Theatre of the Ghetto’ narratives, which often position black men as recidivist criminals. At the end of the play, the mixed-race Chima who has served a long prison sentence for the murder of his white girlfriend, Poppy, is revealed not to have killed her at all – he has covered for Poppy’s father, who killed her accidently, trying to attack Chima after becoming enraged that his daughter was carrying a black man’s baby.
Both of these examples mark an important, I think, way in which the theatre industry is starting to interrogate its own practices. Although, depressingly, after a showing of God’s Property at the Albany in Deptford, audiences were still asking, ‘what should we do about our young black men?’ A question which conveniently shifts the gaze away from those in power, who might be able to actually do something about the social problems caused by racial and economic inequality.
*although the unconventional staging of this play (on a sparse stage, a single black actress plays all the characters) means it isn’t really ‘social realism’.