The Lisbon Traviata, is a powerfully moving tragicomedy about a crumbling homosexual marriage. And in Frankie and Johhnie in the Claire de Lune, a man and a woman, not young, not old, no great beauties, either one, come together in a fresh and witty display of emotional fireworks. McNally himself describes the final piece, the bitingly honest and uproariously funny It's Only a Play, as his attempt to describe what it was like to work in Broadway in the 1980s.

This collection of essays and interviews is the first book about the drama of American playwright Terrence McNally; it examines his career to date (30-plus years), focusing particularly on the two plays for which McNally won Tony Awards for Best Play of 1995, Love! Valour! Compassion!, and Best Play of 1996, Master Class. Toby Zinman, a distinguished scholar and critic, has invited none respected authorities to write about McNally's work, and has included records of the long conversations she had with the playwright about his work, his love of opera, his ideas about acting and education, and life in general. Also included are two interviews she conducted with two of his leading actors: one with the legendary Zoe Caldwell, who played the even more legendary Maria Callas in Master Class, a performance that earned her the Tony Award for Best Actress in 1996, a role McNally wrote for her, and another with the great American comic actor, Nathan Lane, whom McNally considers his foremost interpreter. The collection moves chronologically, beginning with Howard Stein's essay on the promise of the plays of the first decade, through to Cary Mazer's essay on the diva in Master Class, a play about Maria Callas' master classes at Juilliard; that essay is preceded by an essay on those famous master classes by John Ardoin, the world's foremost authority on Maria Callas. In between there are two essays debating McNally's position as a gay playwright, one by John Clum and one by Steven Drukman, both centering on the firestorm of controversy generated by Love! Valour! Compassion! In addition, there is an essay on The Lisbon Traviata by Sam Abel which discusses the play's much-revised conclusion (to murder or not to murder) and another on McNally's screenplays of Frankie and Johnny in the Clair de Lune, and The Ritz, by Helen Buttel, a film critic. This is followed by Stephen Watt's examination of McNally as a postmodernist, using Lips Together, Teeth Apart as his focus, and Benilde Montgomery's essay on Indian myth as it informs McNally's play (soon to be a film) A Perfect Ganesh The volume also includes in its introduction the latest information on McNally's newest projects, an extensive bibliography, and a chronology of the playwright's career.

This first book-length work on Terrence McNally shows how his decades in the theater have refined his thoughts on subjects like growing up gay in mannish, homophobic Texas, Shakespeare's legacy in contemporary drama, and the life-giving power of forgiveness. McNally believes that the ability to forgive--a challenge to even the most high-minded--confirms our humanity because the wrongs done to us usually don't deserve to be forgiven. The author shows how McNally's impeccable timing, his instinct for a good laugh line, and his preference for physical sensation and character over plot helps him reveal both what's important to his people and why his people are important. These revelations can shake up audiences while providing a great evening at the theater.

Terrence McNally’s canon of plays, books for musicals and opera libretti possesses such a breadth of subject matter and diversity of dramatic modes that critics have had difficulty assessing his accomplishment. This book is the first critical study to identify the four major stages of McNally’s development in terms of his understanding of how theater helps the modern person trapped in a seemingly profane existence to find a gateway to the transcendent. Drawing upon such diverse religious thinkers as Martin Buber, Mircea Eliade, Ilia Delio and Carter Heyward, Frontain analyzes the evolution of McNally’s understanding of grace, not as a gift bestowed by an all-powerful deity upon a desperate soul, but as the unwarranted—and, thus, all the more unusual—“act of devotion” (McNally’s phrase) that one person performs for another. By seeking to foment community, most importantly at the height of the AIDS pandemic, McNally’s theater itself proves to be a channel of grace. McNally’s greatest success is shown to be the creation of a theater of empathy and compassion in contradistinction to Artaud’s “theater of cruelty” and Albee’s Americanization of the theater of the absurd.

Arriving in New York at the tail end of what has been termed the “Golden Age” of Broadway and the start of the Off-Broadway theater movement, Terrence McNally (1938–2020) first established himself as a dramatist of the absurd and a biting social critic. He quickly recognized, however, that one is more likely to change people’s minds by first changing their hearts, and—in outrageous farces like The Ritz and It’s Only a Play—began using humor more broadly to challenge social biases. By the mid-1980s, as the emerging AIDS pandemic called into question America’s treatment of persons isolated by suffering and sickness, he became the theater’s great poet of compassion, dramatizing the urgent need of human connection and the consequences when such connections do not take place. Conversations with Terrence McNally collects nineteen interviews with the celebrated playwright. In these interviews, one hears McNally reflect on theater as the most collaborative of the arts, the economic pressures that drive the theater industry, the unique values of music and dance, and the changes in American theater over McNally’s fifty-plus year career. The winner of four competitive Tony Awards as the author of the Best Play (Love! Valour! Compassion! and Master Class) and author of the book for the Best Musical (Kiss of the Spider Woman and Ragtime), McNally holds the distinction of being one of the few writers for the American theater who excelled in straight drama as well as musical comedy. In addition, his canon extends to opera; his collaboration with composer Jake Heggie, Dead Man Walking, has proven the most successful new American opera of the last twenty-five years.

The second edition of Reclaiming the Sacred: The Bible in Gay and Lesbian Culture continues the groundbreaking work of the original, exploring the territory between gay/lesbian studies, literary criticism, and religious studies. This much-anticipated follow-up examines the appropriation and/or subversion of the authority of the Judeo-Christian Bible by gay and lesbian writers. The book highlights two prevalent trends in gay and lesbian literature—a transgressive approach that challenges the authority of the Bible when used as an instrument of oppression, and an appropriative technique that explores how the Bible contributes to defining gay and lesbian spirituality. Reviewers of the first edition of Reclaiming the Sacred hailed the book’s enterprise in exploring the area between literary criticism and religious studies. Whereas contemporary literary-critical theory has been slow to integrate religion and religious history into queer theory, this pioneering journal has addressed the issue from the start with a collection of thoughtful and though-provoking articles. This latest edition expands coverage to include noncanonical ancient texts, popular Victorian religious texts, and contemporary theater. Academics and lay readers interested in literary criticism, cultural studies, and religious studies will gain new insights from topics such as: religious mystery and homosexual identity in Terrence McNally’s “Corpus Christi” same-sex biblical couples in Victorian literature homoerotic texts in the Apocrypha sodomite rhetoric in a seventeenth-century Italian text Radclyffe Hall’s lesbian messiah in her 1928 novel The Well of Loneliness homosexual temptation in John Milton’s Paradise Regained Reclaiming the Sacred counteracts the manipulative and oppressive uses to which modern writers and thinkers put the Bible and the “morality” it is presumed to inscribe. An important tool for understanding the role of the Bible in gay and lesbian culture, this remarkable book makes a powerful contribution to the advancement of studies on queer sanctity.

Contemporary Farce on the Global Stage provides audiences and practitioners a detailed survey of how the genre of farce has evolved in the 21st century. Often dismissed as frivolous, farce speaks a universal language, with the power to incisively interrogate our world through laughter. Unlike farces of the past, where a successful resolution was a given and we could laugh uproariously at adulterous behaviour, farce no longer guarantees an audience a happy ending where everything works out. Contemporary farce is no longer ‘diverting us’ with laughter. It is reflecting the fractured world around us. With a foreword by award-winning playwright Ken Ludwig, the book introduces readers to the Mechanics of Farce, and the ‘Four Ps,’ which are key elements for understanding, appreciating, and exploring the form. The Five Doors to Contemporary Farce identify five major categories into which farces fall. Behind each door are a wide selection of plays, modern and contemporary examples from all over the world, written by a diverse group of playwrights who traverse gender, race, ethnicity, and sexual orientation. Supplementing each section are comments, observations, and reflections from award-winning playwrights, directors, actors, designers, dramaturgs, and scholars. Designed specifically to give theatre-makers a rounded understanding that will underpin their own productions, this book will also be of use to theatre and performance studies students.

Verdi, Wagner, polymorphous perversion, Puccini, Brunnhilde, Pinkerton, and Parsifal all rub shoulders in this delightful, poetic, insightful, sexual book sprung by one man's physical response to the power and exaggeration we call opera. Sam Abel applies a light touch as he considers the topic of opera and the eroticized body: Why do audiences respond to opera in a visceral way? How does opera, like no other art form, physically move watchers? How and why does opera arouse feelings akin to sexual desire? Abel seeks the answers to these questions by examining homoerotic desire, the phenomenon of the castrati, operatic cross-dressing, and opera as presented through the media. In this deeply personal book, Abel writes, ‘These pages map my current struggles to pin down my passion for opera, my intense admiration for its aesthetic forms and beauties, but much more they express my astonishment at how opera makes me lose myself, how it consumes me.’ In so doing, Abel uncovers what until now, through dry musicology and gossipy history, has been left behind a wall of silence: the physical and erotic nature of opera. Although Abel can speak with certainty only about his own response to opera, he provides readers with a language and a resonance with which to understand their own experiences. Ultimately, Opera in the Flesh celebrates the power of opera to move audiences as no other book has done. It is indeed a treasure of scholarship, passion, and poetry for everyone with even a passing interest in this fascinating art form.

THE STORIES: ¡CUBA SI! Waiting for the revolution that she feels certain is near at hand, Cuba, a supporter of Fidel Castro, has set up camp in New York's Central Park. Having become something of a tourist attraction, she is interviewed by a report