Iceland, again

I love the fact that after the financial collapse in Iceland, visionary peace builders organised conversation cafes that involved more than 20,000 people in discussions about values. People felt betrayed by aggressive get-rich-quick schemes, but they also acknowledged that they themselves had participated in these schemes in the fever to acquire more stuff. Conscious of the ruin that they had brought upon themselves, they scrutinised their leaders and saw that it was time to look for a new kind of leadership that displayed honesty, humility and integrity. They saw that at the root of dysfunctional leadership was a kind of hyperserious meanness and self-importance. They voted into office as mayor of Reyjkavik a brilliant comedian, who also turned out to be a brilliant politician. In the end, once they had explored their values more thoroughly, the people found that they were safer with leaders who could authentically be themselves and not always take themselves so seriously. It is promising when so many people can sit and talk with one another and then make breakthrough choices.

Excerpted from Cultivating Peace by James O'Dea

To The Critics, Lest They Should Feel Ignored

By Bernard Shaw in his preface to St Joan (I am including it here because I find it hilarious)

To a professional critic (I have been one myself) theatre-going is the curse of Adam. The play is the evil he is paid to endure in the sweat of his brow; and the sooner it is over, the better. This would seem to place him in irreconcilable opposition to the paying playgoer, from whose point of view the longer the play, the more entertainment he gets for his money. It does in fact so place him, especially in the provinces, where the playgoer goes to the theatre for the sake of the play solely, and insists so effectively on a certain number of hours' entertainment that touring managers are sometimes seriously embarrassed by the brevity of the London plays they have to deal in.

For in London the critics are reinforced by a considerable body of persons who go to the theatre as many others go to church, to display their best clothes and compare them with other people's; to be in the fashion, and have something to talk about at dinner parties; to adore a pet performer; to pass the evening anywhere rather than at home: in short, for any or every reason except interest in dramatic art as such. In fashionable centres the number of irreligious people who go to church, of unmusical people who go to concerts and operas, and of undramatic people who go to the theatre, is so prodigious that sermons have been cut down to 10 minutes and plays to two hours; and, even at that, congregations sit longing for the benediction and audiences for the final curtain, so that they may get away to the lunch or supper they really crave for, after arriving as late as (or later than) the hour of beginning can possibly be made for them.

Thus from the stalls and in the Press an atmosphere if hypocrisy spreads. Nobody says straight out that genuine drama is a tedious nuisance, and that to ask people to endure more than two hours of it (with two long intervals of relief) is an intolerable imposition. Nobody says "I hate classical tragedy and comedy as I hate sermons and symphonies; but I like police news and divorce news and any kind of dancing or decoration that has an aphrodisiac effect on me or on my wife or husband. And whatever superior people may pretend, I cannot associate pleasure with any sort of intellectual activate; and I don't believe anyone else can either." Such things are not said; yet nine-tenths of what is offered as criticism of the drama in the metropolitan Press of Europe or America is nothing but a muddled paraphrase of it. If it does not mean that, it means nothing.

I do not complain of this, though it complains very unreasonably of me. But I can take no more notice of it than Einstein of the people who are incapable of mathematics. I write in the classical manner for those who pay for admission to a theatre because they like classical comedy or tragedy for its own sake, and like it so much when it is good of its kind and well done that they tear themselves away from it with reluctance to catch the very latest train or omnibus that will take them home. Far from arriving late from an eight or half-past eight o'clock dinner so as to escape at least the first half-hour of the performance, they stand in queues outside the theatre doors for hours beforehand in bitingly cold weather to secure a seat. In countries where a play lasts a week, they bring baskets of provisions and sit it out. These are the patrons on whom I depend for my bread. I do not give them performances 12 hours long, because circumstances do not at present make such entertainments feasible; though a performance beginning after breakfast and ending at sunset is as possible physically and artistically in Surrey or Middlesex as in Ober-Ammergau; and an all-night sitting in a theatre would be at least as enjoyable as an all-night sitting in the House of Commons, and much more useful. But in St Joan I have done my best by going to the well-established classical limit of three and a half hours practically continuous playing, barring the one interval imposed by considerations which have nothing to do with art. I know that this is hard on the pseudo-critics and on the fashionable people whose playgoing is a hypocrisy. I cannot help feeling some compassion for them when they assure me that my play, though a great play, must fail hopelessly because it does not begin at a quarter to nine and end at eleven. The facts are overwhelmingly against them. They forget that all men are not as they are. Still, I am sorry for them; and though I cannot for their sakes undo my work and help the people who hate the theatre to drive out the people who love it, yet I may point out to them that they have several remedies in their own hands. They can escape the first part of the play by their usual practice of arriving late. They can escape the epilogue by not waiting for it. And if the irreducible minimum thus attained is still too painful, they can stay away altogether. But I deprecate this extreme course, because it is good neither for my pocket, nor for their own souls. Already a few of them, noticing that what matters is not the absolute length of time occupied by a play, but the speed with which that time passes, are discovering that the theatre, though purgatorial in its Aristotelian moments, is not necessarily always the dull place they have so often found it. What do its discomforts matter when the play makes us forget them?