`` We Wants Our Rights And We Don 't Care How

Our play uses variety of styles, mainly Brecht’s epic theatre as our play depicts political message. Our play is structured as montage as it shows different stages of George’s life in a non-chronological order, we effectively did this

Brecht’s political theatre stems from his political views towards communism and the upper class society. Theatre that comments on political issues within society. Brecht began to have a dislike for the capitalist society he was brought up in and wanted more of an equal approach to the world and the people around him. With epic theatre, Brecht wanted it to be both didactic (able to teach others) and dialectic (able to create discussions and ideas). The audience at no time during an epic play can be seen to be in a trance or take what they see on stage for granted. Our performance is reflective of Brecht and his Epic and Political theatre as we address many political topics such as Marxism and the divides between classes and the corruption of the government. We have props such as protest signs and banners to communicate Brecht’s political theatre to the audience. In the first episode, Brown’s Boys, there is a scene where MPs choke and die after ignoring the recession and protesters emerge into the audience chanting that ‘politics is dead’ and ‘they don’t really care about us’ while holding banners saying, ‘politics is dead’ and ‘Gordon Clown’. This was done as it represented politics and the fact the seriousness of the situation was ignored; showing how quickly the issues with the recession spiralled out of control and became something that even the higher up in society were unable

Also the excessively violent actions of the characters shock the audience at times and works to show a bloody part of American history. Furthermore, the film feels as if you are thrown into history with wood constructed sets and men armed with clubs and knives. These elements work to enhance the thematic content of the play and the viewer’s intense experience of an untraditional period piece that relates a different version of American history, one darker and more anarchic. They sets, accents, and character actions all add to the authentic feel of the movie, which makes the film feel like it is a historical narrative, while also being interlinked with an individual story of vengeance that provides not only a historical account, but entertainment for the

If Desirée were actually black in the Antebellum south, she would know these things from early childhood. Desirée disappears “among the reeds and willows that grew thick along the bank of the deep sluggish bayou; and she did not come back again” (404). Desirée’s disappearance is not only her physical departure from L’Abri; it is the disappearance of the white woman that was Desirée. And none of these circumstances is decided by biology, but by what Marxists refer to as a “struggle for power between different social classes” (Gardner 145). Chopin is delivering a message that power transcends race.

The third account of crisis is found in Natalie Zemon-Davis’ story entitled “The Return of Martin Guerre”. As the title states, this work centers around Martin Guerre, though the primary players include his wife Bertrande and Arnaud du Tilh, Martins’ imposter. With the sudden disappearance of Martin,

This derives from the play as a recount of historical events with a known outcome and a medium for propaganda in support of the monarchy, an avid determinist. Nevertheless, the aforementioned tension is prevalent throughout and epitomised by the paradoxical pun ‘I am determined to prove a villain’. Uttered with a tone of poise and self-assuredness, the term ‘determined’ implies a conscious statement of purpose and a preordained villainy. Thus Richard is aligned with the stock character of the Vice, an instrument of predestination, and the innovative Machiavel, an advocator of humanism. Despite this, the ultimate decline of Richard is consequential of the reign of determinism. The directly antithetic correctio ‘I am a villain. Yet I lie, I am not’ yields an implicit self-doubt and acknowledgment of an inability to fulfil his humanist purpose. Providentialism thus displays precedence over self-determination. This is in direct contrast to Pacino’s docudrama, composed for a secular modern American audience disengaged with traditional notions of determinism. A greatly diminished and altered portrayal of Margaret, the primary instrument of determinism in the play, is expressive of this. Pacino devalues her curses by reducing her to a ‘sort of ghost of the past’. A frenzied montage of informative discourse and the activity of the play complete with

Texts are shaped by their compositional context and thus offer new insights about the composer’s era. However, as there are ongoing concerns of humanity, key ideologies resonate over time and are affirmed between texts as shown in William Shakespeare’s play ‘King Richard III’ (1591) and Al Pacino’s docudrama ‘Looking For Richard’ (1996). King Richard III examines the irrational behaviours and moral ramifications of a power lust Richard to explore ideas of the relentless pursuit of power, betrayal and deceit, reflective of the theocentric context of the Elizabethan society. Centuries later, Looking For Richard explores Pacino’s journey to reshape a Shakespearean text that is representative of the changing contextual norms and values of a contemporary American audience who are confused and sceptical about the relevance of Shakespeare’s plays. Both texts provide an image of Richard’s deceit reflective of their distinctive contexts. However, despite the disparity of time, both texts display how key ideas such as deceit, endure and resonate over time.

Yet it is not until Armand believes that Desiree is black that he fully dominates her simply by thinking that he is superior.  At this point, “when he spoke to her, it was with averted eyes, from which the old love-light seemed to have gone out” (317).  Armand feels that he is too superior to Desiree to devote his full attention to her.  Since he no longer expresses his love for Desiree, she feels further pushed into a slave-like position in the relationship, and, “was miserable enough to die” (318).

Desiree?s words show that her life depends on the race, notions, and social class of her husband and consequently, she feels obligated to obey his every desire. Desiree is presented as vulnerable to whatever Armand wants and tells her to do when she says, ?Do you want me to go?? (177). Desiree displays through her actions that in many ways, her happiness only comes from pleasing her husband. Therefore, Desiree must decide whether to live completely separate from Armand, or to live with him in constant fear and unpleasantness. Desiree achieves personal freedom and independence from Armand when ?she disappeared among the reeds and willows that grew thing along the banks of the deep, sluggish bayou; she did not come back again? (177). It is not even an option and is unheard of that Armand, being a male holding a respectable background, could possibly be black. Consequently, Desiree feels compelled to leave because she wants to please him. When Desiree decides to kill herself and her child, she shows that she is sensitive and vulnerable to her husband?s thoughts and actions.

The play can be seen as a general statement on the effects that fear and fanaticism can have on human beings and how one person can cause such catastrophe. It

The environment is a reflection of our thoughts and attitudes. Desiree lives in a society of racism and stereotypes; so she finds it hard to define who she is. The composer connotes loneliness in the imagery of the ‘stone pillar… she had lain asleep’. The alluding uncertainty portrays how she is questioning herself. The personification of ‘air menacing her peace’ suggests a threatening feeling. Society is sceptical because of her unknown race. Desiree is unwelcomed because of derogatory terms like ‘negroes’ and ‘quadroon’. The disparity in the story is ironic, since Armand was the one who was half black. It is paradoxical when he realises that he ‘belongs to the race…with the brand of slavery’ but is no use as his arrogance already got in the way. It was the environment of bigotry which made her revaluate her

Without racial comparisons, the story would only be a tragedy, reading as a criticism of hasty racial categorization because of the suffering it brings, but with them it is a depiction of a flawed system that has rewarded a black man. Chopin first contrasts Armand’s tendency to take on “the very spirit of Satan” in dealing with slaves with the more relaxed relationship they had with his father (441). Looking upon L’Abri, Madame Valmonde is troubled to realize that under Young Aubigny’s rule “his negroes had forgotten how to be gay, as they had been during the old master’s easy-going and indulgent lifetime” (440). Additionally, Madame Valmonde’s sadness upon seeing the estate may indicate that Monsieur Valmonde, a white man like Armand’s father, lacks young Aubigny’s cruelty. Armand’s lack of compassion is seen again upon realizing his son’s black heritage. Feeling that “Almighty God had dealt cruelly and unjustly with him” by giving him a quadroon child, Armand asks Desiree and the child to leave L’Abri (442). In contrast, Monsieur Valmonde’s treatment of Desiree as “the idol of Valmonde” depicts his compassion toward a child who may potentially be black (440). Chopin’s racist undertones are realized as the dark-skinned Armand, characterized by volatility and callousness, is meant to be looked upon much less favorably than the story’s compassionate white slave owners.

This easy-going, pleasant hedonism is interrupted permanently by Meursault's murder of the Arab on the beach. Not only is he incarcerated, but also he must examine the reality behind the illusion of his trial and, ultimately, of his life. Introspection has not been his metier. It takes him a while to realize that the judge, the jury, the journalists, even his own lawyer, do not wish him well. Meursault finally realizes that he is going to be convicted, not because he killed an Arab but because he did not mourn his mother's death.

When witnessing irrational behavior, there comes a sudden urge. The urge to feel the emotions and read the thoughts of the offender in an attempt to understand their purpose and to set the mind at ease. The play The Tragedy of King Christophe by Aimé Césaire offers the opportunity to peer into the mind of King Henri Christophe and to understand the motives that lead to his undoing. His voice is no longer silenced. His story speaks of a man with selfless aspirations who took an unfortunately fatal detour, a tragedy heard time and time again. Christophe ultimately becomes a victim to his twisted views on racial inequality, his faulty methods for leveling himself to his superiors and his overwhelming power.

A real event described at the beginning of the drama has exercised a profound influence upon the whole imagery of the play. What is later metaphor is here still reality. The picture of the leprous skin disease, which is here – in the first act –