Ten Live Tweeting Commandments: Part Two

This is going to make a lot more sense if you read Part One. I think I can only number it 1-5, but we all know it’s 6-10, right?


  1. Another historical experience live-tweeting might allow us better to imagine is the role played the early modern repertory company. Some of the pleasure of the Marathons involves an increasing identification between certain readers and a certain kind of role, which is reinforced by the ongoing Twitter commentary about the aptness (or otherwise) of the casting. Over three years of play-readings, I have found myself repeatedly given the parts of flustered young gallants and thundering kings: our esteemed organiser, Dr Martin Wiggins, is by this point indelibly associated with sorcerers, clowns and Welshmen.

    It’s possible that this is only relevant to those present in the room, but given that many tweeting in from afar have some personal familiarity with the performers, they are also often responding on the basis of accumulated associations. Seeing readers play related parts in quick succession allows links to be made and theories to be expounded with regard to the original casting: it also helps us vividly understand the joke of Polonius playing Julius Caesar. Something of the necessarily reactive, improvisatory quality of early modern acting — reading cold, delivering your lines with the motivation of a genuine response to a cue you might have never heard before — also comes across in this method of engagement.



  2. Live-tweeting is a lot of fun for those involved in it, but also potentially alienating for those who want to engage with the reading process in a different way. Though I heard no explicit complaints during the #dekkerthon, it was clear that not everyone reading the text was comfortable or interested in engaging with the Twitter feed, and of course, nor should they have to be. Does this imply any kind of gap opening up between digital and non-digital approaches to the humanities? If so, does it point to any deeper divides which contemporary scholars who work heavily with digital and social media ought to be aware of, and what are the possibilities for bridging the gap between these different varieties of engagement?


  3. Following on from the above, it’s clear that live-tweeting tends to prioritise certain experiences of the play over others. Not everything we get in the room from reading the play is summarisable; not every line is equally quotable without its context. Put bluntly, knob and fart jokes play better on Twitter than abstruse Latin references, and as such they’re correspondingly more visible in what becomes the digital record of the play.

    The more obscure the play, the more problematic this might seem: the impression that we give of any text we read is undeniably a skewed and a reduced one, however hard we might try to offer more traditionally scholarly material. That said, is anyone going to read a bunch of live-tweets about The Welsh Ambassador who isn’t also more than averagely likely to go away and read The Welsh Ambassador? And if not, does this pose any ethical problems?

    On the other hand, it does mean this happens:


  4. As Eoin Price has noted in his great post about reading the tweets without participating in the room, there is a marked resemblance between live-tweeting the early modern practice of commonplacing. When we tweet these texts, perhaps we should be asking ourselves what we’re doing, and who it’s for: the audience in the room, or beyond it? Are these tweets our own records of the text, a kind of intellectual crib of the lines we enjoyed or wanted to remember for own research, or are they a way of enticing potential readers? Should we aim to tweet in a way that clarifies the throughline of the play, giving a flavour of every scene and plot development, so that a reader can follow the entire narrative? Or should we (as in practice, I think we mostly do) tweet at particular flashpoints, underscoring the lines or moments that have had the most comic or dramatic impact? (As a side-note, it’s obvious that the plays that have the most people tweeting about them produce the greatest amount of content, and that the most popular plays to attend are probably the ones of which readers already have a background awareness: is this self-reinforcing, and is this a problem?)

    It’s worth reflecting on whether we tweet primarily to summarise, to offer commentary, or – and this is no small thing – to express and share the pleasures of discovery these unfamiliar texts produce. And it’s probably worth asking if going about this task with any kind of self-consciousness about its academic value or otherwise is likely to stymie the fluidity and surprise which makes it so exciting to be a part of, even if that might make it somewhat less edifying to read at home.

  5. A final point which underlies much of the above: comedy is easier to live-tweet than tragedy. As such, when we do live-tweet a primarily tragic narrative (as, for instance, Shirley’s The Cardinal), the questions above might be especially pertinent: what are we hoping to convey? Will we inevitably focus on the comic elements of the tragedy, or does the absence of obvious jokes make it easier to foreground the dramatic poetry (something I sometimes fear is a casualty of the pithy format)? On the one hand, this suggests some plays aren’t going to benefit from live-tweeting as a method of response. On the other, it’s an endemic problem that early modern comedy is far less highly valorised in academia than its tragic counterpart. A lot of what we turn to Twitter for is making people laugh. If that’s what these plays are doing to, and the medium helps us to rediscover that, perhaps it’s no bad thing to put them centre stage. That said, I’m looking forward to a time when my own timeline is no longer filled with the word ‘whoremonger’. In that respect, I’m glad this comes but once a year.



I’d love to know what anyone else, involved in the Marathons or otherwise, thinks about the pleasures and perils of live-tweeting early modern drama: do comment below if there’s something you’d like to add. You can find all of the #dekkerthon tweets here yourself, and all the Shirley Marathon entries on this much more clumsily-integrated website which I cobbled together last year, when I refused to simply lie down and take WordPress’s refusal to play nice with Storify, with predictable consequences. I haven’t gone as far back as the Heywood Marathon for most of these points, largely because it doesn’t have its own site, but you can find everything posted under that hashtag here. Martin’s blog on this year’s marathon is here. See you all next year?


Ten Live Tweeting Commandments: Part One

Last month marked the third iteration of an annual exercise in which I alienate a substantial proportion of my Twitter followers by posting a multi-day string of quotes from and riffs on the corpus of an early modern English playwright. Every year the Shakespeare Institute, under the direction of Dr Martin Wiggins, organises a marathon reading of the known (or strongly suspected) members of the dramatic canon of one such dramatist: this year’s chosen specimen was Thomas Dekker. Every year, a subset of the marathon’s participants offer a running commentary on the likes of James Shirley’s The Bird in a Cage or Thomas Heywood’s The Four Prentices of London in the form of a lively and scurrilous Twitter feed. Every year, we find that a growing number of people outside the room are listening in. Why do we do this? And what can we learn from the exercise?

Often little-known even within academia, and floating free of context into the wider world, in a sense these plays – old, complicated, ornery documents – are the opposite of traditional Twitter fodder: too niche to trend, too sprawling and involuted to lend themselves to a neat and snappy 140-characterisation. But there are clearly benefits to responding to these unfamiliar texts in this particular, instantly reactive way, as well as potential downsides which raise the question of how this method sits alongside conventional scholarship. In the spirit of Hamilton, I’m going to attempt to summarise my instincts about what happens when we live-tweet early modern drama in the form of ten live-tweeting commandments. These are all provisional and quite possibly largely wrong, and I’d love to hear from my fellow Dekkathletes, and from anybody brave enough to follow along at home, how true or otherwise they feel to your experience.

  1. Live-tweeting is inherently presentist. It can’t help responding to current affairs, and to the mood in the room, and making quickfire transhistorical comparison: it is still Twitter, after all. In its simplest form, this means the #dekkerthon live-stream fills up with gifs from Game of Thrones and Hamilton, offering flagging readers a quick, amusing hit of unexpected intertextuality.

    More seriously, it leads to original and unconventional political readings. If It Be Not Good, the Devil is In It is not a play about Brexit, or about the nation’s attitude to refugees and migrants. On June 24th, however, with its exploration of a divided state in which a place of sanctuary rejects a group of travellers as ‘idle vagabonds’, it seemed wholly pertinent to those two things to almost everybody taking part. Are we imposing modern interpretations? Maybe: but the material within the text is there for the asking, and finding new political purposes within these works creates a powerful sense of Dekker, our contemporary.



  2. Nonetheless, live-tweeting as a form of response is capable of supporting serious scholarship. In recent weeks, Holger Syme’s #1Lear experiment has drawn into question the appropriateness of Twitter as a space for intellectual engagement, including in this article which (spoiler alert) quotes me at the very end saying it can be. The readers in the room, and those engaged from a distance, keep up an ongoing dialogue about sources, similarities between the work in question and the author’s other plays, as well as references to texts with which the play we’re reading is in dialogue. This places the current moment in a larger frame, and allows for some pretty rapid-fire connections. At its best, these kinds of exchanges can assist the work of scholarly editors, operating as a kind of continuous open-source concordance.


  3. Live-tweeting leads to a certain sense of temporal disjunct. Where readers are taking on multiple parts, their tweets sometimes appear minutes after the lines or scenes to which they were referring; the interactive whiteboard takes time to catch up, and often while the main action of the plot is moving forward chronologically, there is a secondary dialogue going on in the background, where scenes within a play are linked, backwards and forwards, to each other and to other plays by Dekker, Shirley, Shakespeare, etc. This disrupts the sense of a play as a single-focus, linear narrative, creating eddies and cross-currents, and chimes with much recent scholarship on the complicated life of early modern playworlds. More practically, it means you often miss your cue.


  4. A more obvious kind of temporal dissonance while live-tweeting comes in the form of anachronism. Joanne Tompkins, taking a cue from Foucault, has explored the idea of theatre as a heterotopic space, where different time-zones are multiply present. In this case, it can be a source of humour, where the meaning of a word or phrase has obviously changed, or of surprise: finding the conditions of the present perfectly expressed in the language of the past. Live-tweeting these 17th century texts, we find ourselves both ‘here’ and ‘there’ at once: or less charitably, we find ourselves ‘here’ with a here-inflected mental image of ‘there’ simultaneously in mind.

  5. It is impossible to recapture the experience of an ‘original’ Jacobean audience, but our response to these plays as live-tweeters presents an interesting analogue to that experience. By and large, we don’t know the texts, we don’t know the lines, the rhymes, the stories. We experience in real-time, the twists, the revelations, the transitions: when we read Epicoene, we already know the deal. But when we read Northward Ho, or almost any Shirley play turning on the question of potential cuckoldry, we are genuinely (if not necessarily pleasantly) surprised to discover that
    it’s all a test. Of course – it’s all a test.

    If we want to think about early modern plays not just as literature, but as dramaturgical constructions which have effects on their audiences, moment by moment, we could do a lot worse than watching the immediate, unscripted reactions to this material unfold on the #dekkerthon or #shirleymarathon Twitter feeds. Like an early modern audience, we are also cross-comparing to the plays we’ve seen the previous week, the previous day. Unlike that audience, we’re also comparing to plays we know that were published later, bearing in mind the ‘after’ as well as the ‘before’: we’re reading Dekker and anticipating Jonson, and the experience of an audience who knows one before the other — who sees The Whore of Babylon before King Lear — is what’s truly irrecoverable.


    Go here for Part Two!

It’s hard to be the Bard – but why?

Judging by the songs available on YouTube, the Broadway musical Something Rotten strikes an interesting balance between propagating familiar pop-cultural myths about the early modern period and unpicking some of those assumptions through playful anachronism. The opening number, for example, welcomes us to ‘the Renaissance/Where everything is new’: far from a transitional period still processing and remaking its medieval heritage, the 16th century is presented as a new broom. ‘Our mugs are made of pewter,/Our houses all are Tudor’: the Middle Ages are banished entirely, and one writer is securely ‘the top’. Can you guess who it is yet?

When William Shakespeare first appears, according to at least one dodgy video (mea culpa – the show’s UK transfer is yet to be confirmed), he’s far above us, at an open window. Fans crowd around on the lower stage, behind a Hollywood-style red rope. This visual elevation is notable partly because the fellow writers who we have just heard about, in a fairly comprehensive roll-call, all pranced about on that lower level. Shakespeare isn’t alone, after all – the lyrics, by Wayne and Karey Kirkpatrick, go so far as to include a ‘Woo!’ for Thomas Dekker – he’s just higher. Better.

This introduction is based around the very post-Renaissance concept of Shakespearean exceptionalism, where all roads lead to the Bard. Other early modern authors get their moment in the sun on condition that they endorse, and help to create, the Shakespeare myth (here, as in other posts, I’m channeling the great article by Peter Kirwan footnoted below.) Rather than one among many, Shakespeare is the One who crowds literally kneel and worship – his celebrity, his popularity, and what he himself (not in this play…) refers to as ‘vile participation’ (Henry IV Part 1, 3.2.87), all feed into this sense of a democratically-elected superiority. As the character announces in a moment which sits between the mass market Shakespeare of Victorian cheap print and the modern dictator’s personality cult, ‘I am the will of the people now.’

In this context, even the repudiation of Shakespeare is a kind of naughty thrill that re-affirms his centrality. To sing along with fictional rival playwright Nick Bottom’s ‘I Hate Shakespeare‘ – the song released, complete with lyric video, as a kind of promotional digital single – you have to say the name ‘Shakespeare’ itself no less than fourteen times. And though Bottom’s attack makes points that seem fair from a twenty-first-century focus on clarity and originality – ‘He’s a hack with a knack for stealing anything he can’, who makes the audience ‘feel so dumb’ – these things are enjoyable because we know we’re not really supposed to say them. If Shakespeare is the will of the people, joining in these admissions of antipathy has a transgressive quality – we’re watching a musical about Shakespeare, after all.

So what impact does the desire to reclaim Shakespeare as an essentially modern celebrity – a figure set apart from his Renaissance context, even as that context is made to feel more distinctly modern by virtue of his position as its leader – have on Something Rotten’s depiction of Shakespeare himself? Well, in simple terms, it goes to his head. Christian Borle’s Bard is arrogant, preening – ‘a rock star in a leather jacket’, as one interviewer addresses him. He also, intriguingly, suffers from writer’s block.

By being acclaimed ‘the soul of age’ in his own lifetime (not after his death, as in Jonson’s poem), Shakespeare leaves the age behind, becoming defined instead by notions of authorship which not only post-date Shakespeare but which also arguably arose in response to his daunting influence. When Borle laments how his busy schedule and the ‘trappings of fame’ prevent him sitting down to compose, he’s referring to a way of treating authors as public property which is justified by the sense of the author as unique genius, a biographical figure whose life is celebrated as the source of the ‘inspired’ work.

Jonathan Bate has argued that ‘Shakespeare was the first writer in Western high culture to be praised specifically for his supposed artlessness’, for ‘genius in the sense of ‘native endowment’ as opposed to ‘the art which could be achieved by study’. Through Shakespeare, genius becomes associated with a model vision of authorship, which from the Romantic period onwards has increasingly foregrounded authors as figures worthy of public fame. In the promotional video, we see Borle’s Shakespeare trying and failing to exercise the native genius expected of him:

and you’re trying to find
an opening line
or a brilliant idea
and you’re pacing the floor
and hoping for uh
just a bit of divine intervention

so you write down a word
but it’s not the right word
so you try a new word
but you hate the new word

Shakespeare here is swamped by expectations, by the pressure of a whole culture looking in at his window, constantly aware of ‘This bar that I’m raising/To be this amazing.’ He has become subject to the anxiety of his own influence: ‘Hard to alleviate, the pressure to create!/(It’s hard)/Hard to do something as good as the last thing I did that was already great!’ In other words, he is blocked by what are essentially modern assumptions about how good Shakespeare should be. This is a far cry from the inherited idea of Shakespeare’s genius which relies directly on his lack of creative inhibition: Milton praised his ‘easy numbers’, and Jonson carped that ‘hee flow’d with that facility, that sometime it was necessary he should be stop’d’. While Shakespeare as presented by Jonson ‘never blotted out line’, Borle (like Joseph Fiennes in Shakespeare in Love) is practically throwing reams of unsatisfying drafts out of the window.

In emphasising how exceptional Shakespeare’s writing is, Something Rotten thus paradoxically makes him seem a lot more like us. There is an image, and there is a person onstage struggling with his own creative process who might not be able to quite live up to it. Kirkpatrick’s lyrics don’t tell us it’s hard to be Shakespeare – they announce ‘it’s hard to be the Bard’, a version of ‘Shakespeare’ that audiences like us have created. Shakespeare holds the cultural prestige of the untouchable literary superstar partly because of the old narrative of his artlessness, his facility – one that survives in part because, as Richard Burt argues, ‘mass culture narratives rely on dated scholarship.’ Here, however, this is precisely the version of himself that Borle’s Bard – because of his hyperinflation as a cultural symbol – is conspicuously failing to deliver. Everything is new in Something Rotten’s Renaissance – except for the difficulty of finding anything new to say. This is a cultural problem which the narrative of Shakespeare’s pre-eminence, his ease, has done a great deal to create; so much that it now finds its way back into narratives of Shakespeare himself at work.



— Peter Kirwan. “‘You Have No Voice!’: Constructing Reputation through Contemporaries in the Shakespeare Biopic.”Shakespeare Bulletin 32.1 (2014): 11–26.

— Richard Burt. “Shakespeare in Love and the End of the Shakespearean: Academic and Mass Culture Constructions of Literary Authorship” in Shakespeare, Film, Fin de Siècle, eds. Mark Thornton Burnett and Ramona Wray (Basingstoke: Macmillan, 2000), 215.

— Jonathan Bate. The Genius of Shakespeare. 2nd ed. London: Picador, 2008.

— https://theatrelyrics.wordpress.com/2015/06/09/something-rotten-hard-to-be-the-bard-lyrics/ & https://theatrelyrics.wordpress.com/2015/06/09/something-rotten-i-hate-shakespeare-lyrics/ & https://theatrelyrics.wordpress.com/2015/06/18/something-rotten-welcome-to-the-renaissance-lyrics/ & https://theatrelyrics.wordpress.com/2015/10/23/something-rotten-will-power-lyrics/

Henry V – A hard play to love?

I have a confession to make: I’ve never really read Henry V. I’ve seen it, yes, in the Olivier and recent Hollow Crown film versions, and I know the most famous passages, but I’ve never properly sat with the text, and last night’s RSC production, starring Alex Hassell, was my first encounter with the play onstage. One reason for this absence might be this: I thought I knew Henry V, and I didn’t like it. My friend Hannah once memorably described the whole histories cycle as ‘Men making speeches’, and I had a sense in my mind of the shape of the play which went roughly like this:

  • Muse of Fire
  • Bollocking on about Salic law
  • Tennis balls
  • Once more unto the breach
  • Terrifying Harfleur speech
  • Disguised King wanders camp, gets into arguments
  • St Crispin’s Day
  • Charmingly clumsy bilingual flirting undercut by uneasy sense of woman as war-trophy
  • Fin.
  • Fridge magnet production begins
Available for £2.70 from Zazzle. Listed under ‘Band quotes’.

All of these elements were present and correct at the RSC, but this is quite clearly the trajectory of Henry V: not Henry V. As the production constantly reminded me, there’s more going on in this play than I realised.

I didn’t like the play because I remembered it as jingoistic: a series of vaunting boasts about a futile war of conquest in which the audience is exhorted to celebrate as a national hero a man who cuts the throats of prisoners-of-war and threatens the women of an entire city with ‘hot and forcing violation’ (3.3.104).

Though Henry doesn’t directly condone his troops’ sexual violence, he seems content to victim-blame the whole of Harfleur: ‘What is’t to me, when you yourselves are cause…’ (3.3.102). Greg Doran’s production staged this speech almost blankly, with Hassell’s Henry betraying only a slight vocal tremor, and little in the way of staging context: it was left to the audience to make up their minds how this unflinching catalogue of horrors could share cognitive space with the largely idealised King.

Photo taken from The Stage

What the production reminded me is how much this is a play of jarring juxtapositions. This speech, for instance, is directly followed by the scene in which Princess Catherine of France learns English. Played as a moment of comic frippery, it’s nonetheless framed in a context of endemic violence against conquered women, and the brutality of this transition reminds us that the apparent courtly romance might only be the Harfleur speech in finer clothes. Elsewhere, a misogynistic rant breaks the spell of Falstaff’s bucolic death scene, and Pistol segues directly from being beaten over the head by a leek to a melancholy reflection on the vagaries of fortune, the death of a lover (and a much-loved character), and time’s passing: ‘Old do I wax’ (5.1.80).

Most relevant to my own research is the moment between the French surrender (‘The day is yours’) and Henry’s acknowledgement of the scores of dead: ‘Bring me just notice of the numbers dead/On both our parts’ (4.7.84-115). Where we might have expected a final paean to English victory by the King, delivered in stirring verse, Captain Fluellen pops up for a prose discourse on Welsh pride and the wearing of leeks: ‘If your majesties is remembered of it, the Welshmen did good service…’ Though not played for outright comedy, Doran used this moment to break the tension on the battle-field of Agincourt: Fluellen’s costuming, reminiscent of the WWI cartoon Old Bill, contributed to this demotic puncturing. Why this flourishing of prosaic Welshness should happen at this point, where a neater history might include a plangent eulogy to ‘our English dead’, says much about the complications and contradictions that could be teased out of this play with audiences and students.

Joshua Richards as Fluellen

How much this production did so, I wasn’t sure. Though making us fully aware that war is hell, the RSC version did little to challenge or question the inflexible nationalism that led to its outbreak – perhaps a missed opportunity, in a performance rich with centenary resonances. The reassignation of Burgundy’s long speech about the destruction wreaked on France to the steely Queen Isabel went some way to redressing this, and it was hard to forget John Bates’s pointed reference to what mostly happens offstage: the loss of ‘many poor men’s lives’ (4.1.121).

The final choric reminder that Henry VI ‘lost France’ shows, within the play, a conscience of the cyclical pointlessness of it all, but I’m not convinced Henry V as a whole commits to an awareness of such loss and waste. As such, I didn’t leave the theatre wholly converted: but I was also reminded of the need not to oversimplify or underestimate even those Shakespeare plays we find hard to truly love.

— Jake Thackray’s ‘The Remembrance’, the best song I know about the futility of war.