Dark Clown Methodology 
If you know me, you know the old story about how, watching a particular scene in a play circa 1980, I was compelled by the particular quality of laughter I experienced.
 
I was compelled and wanted to recreate this experience of what I now call Troubled Laughter. I was already teaching Clown – and towards the end of the course I’d ask the participants whether they were interested to try an experiment and thankfully, they always said yes.
 
Early Exercises
And I’d try out various improvisations. Early provocations included: ‘do something extreme’ or ‘can you eat your own body?’ and ‘can you despair each time we laugh?’. One of the more successful exercises was ‘my body is full of holes’: a solo player explores the idea that they are horrified by owning a mouth, and nose holes – Where do those holes go? Why are they there? Am I hollow? What is this? Why? 
 
Over many years and workshops a step-by-step process is now in place. People’s bodies and minds are prepared for the work. 
The links to Red Nose Clown* are made overt and the differences articulated. You’ll see, for example, in the description below the principles of repetition, clocking, calibration and accumulation. 
 
We love to see the Clown think and feel. Clear body and eye movements indicate thinking and feeling processes. And breath of course. When you are devising Clown work and building a scene you create beats to tell the story.
 
There are a growing number of Dark Clown exercises and a growing number of Dark Clown Scenarios.
 
One of these is Body Horror.

N.B. Please note that the course is designed to lead up to the Scenarios. People's well-being is attended to along the way. There is an introductory talk on the aims and ethics of the work (perhaps one day I'll post that), so people are aware of where the work is leading. I have spent 30 years creating, devising and designing a teaching methodology for my Dark Clown work. As with many Dark Clown I describe the exercise so people can opt out if needed (no one has elected to opt out of this exercise - most people find it energising and fun to explore). Course participants in the audience have reported feeling the pain and pity, while still laughing heartily. Dark Clown represents Humanity in Extremis, so it can be witnessed. I always emphasise that the aim of the work is NOT to laugh at suffering, but to create laughter in a dark context. To implicate the audience with direct gaze (and other awarenesses and techniques). The aim of the work is to give the audience the experience of Troubled Laughter. The work is layered and needs to be done well to get the result. It's a rewarding, cathartic challenge and really boosts your awareness of the performer/audience relationship. 
 
It starts with players standing in the space. Players are invited to choose a body part. Use your intuition (Why did I choose my elbow?) – just go with it. 
 
Everyone tries in plenary.
Here are some suggested beats. Mapping beats is strategic. Well-plotted beats mean the play (the ‘game’)can go on for longer and the build and journey you talk the audience on are fully satisfying.
 
Start with sensing something is wrong. A feeling of dread and dawning horror. You must find the source of the unease.
You locate it! Maybe the aversion only lets you glimpse it. 
You want to look but are afraid.
Repeated attempts to see it.
You manage to look (body part permitting!) and are horrified.
You are repelled, lean or spiral away, maybe close eyes …
but you are compelled to see.
Is it still there? Exactly how horrific is it!
Does it make you gag? 
Do you touch with other hand? And now do you have the problem that that hand is infected? (Wipe the hand and now there are 3 spots of aversion! Ergh … ergh!  ERRRGH!)
Try to run away from it.
Try to shake it off.
 
Then two or three people can be chosen so the audience can learn by watching. Then one is selected to play further.
 
Once the body horror is established … the player becomes aware of the audience.
Take time to look and have all the unspoken questions – What is that? People on chairs? How did that happen? Why? Who are they? How long have they been there?
The shame of being seen (this can be vocalised).
Then - why are they not alarmed? Why are they not helping me? 
Look / show / calibrate understanding … 
What kind of world is this? 
Whether they have blank faces or are laughing – either way the player takes I to mean that they don’t understand.
So show them. Show them more clearly.
Then beg: help me help me 
Really look to see if audience are about to help.
Allow their inaction to affect you and add to your plight.
Why won’t you help me?
 
… then you can go the further step of begging them to chop it off.
Repeat the beat of horror and frustration that they do not do as you ask.
Sob in despair.
Look up and appeal to ‘God or the godless heavens’.
 
There’s more but that’s enough for this blog post!
 
* There are many kinds of clown but I use Red Nose Clown as a handy way to distinguish from Dark Clown (regardless of whether the little red nose mask is actually used).

The image below shows the power of costume. This is a creation of a then student designer in 2016. A woman wanting cosmetic surgery looks almost flayed.

Costume, Movement and Comedy workshop on Aristophanes' The Women of the Thesmaphoria, MA Costume Design for Performance at UAL:LCF. 
Performer: Ramona Metcalfe 
Concept and realisation by: Georgia Clark
Movement director: Peta Lily
Project leadership and photography by Donatella Barbieri for UAL: LCF

​Trigger warning: pain, torture and some rather pernickety explanation. 
 
One of my Dark Clown scenarios is called 'The Menu' (subtitle, or 'For Her' - think of Don Draper-era gentleman ordering for his date).
 
Before we begin, some elements are put in place* – see below – but for a better reading experience I’ll get straight into the setup now.
 
It’s for two players (any gender). 
Imaginary Circumstances: I invite the players to imagine they are two prisoners in an anonymous torture realm. They are put in the ghastly predicament of being forced to choose the day's torture for the other. 
A loud voice (me, in the role of Controller): ‘The first prisoner will choose for their comrade. NOW!’
Prisoner One pants or grizzles with anxiety** Choices flash before their eyes, each one more horrific and problematic than the other.
Prisoner Two has the predicament of high-stakes uncertainty (I instruct frequent clocking of the other player – the head-turn of the clock acts like a laughter nudge). 

Prisoner Two is aware that their fellow is in charge of their well-being (or rather, unwell being). 
Prisoner Two is also aware that under duress (humans do not think well or kindly under duress).
(Both prisoners are also aware that is something is chosen that is not sufficiently dreadful, then something even worse will await them.)
Hesitations, false starts, stutters can all be used rhythmically.
Prisoner One finally chooses something. 
Prisoner Two makes a yelp or other involuntary sound. Their job is to really imagine what that would feel like, and to make a sound of anticipating that pain (and indignity sometimes). I just did this on a recent workshop and the player whose partner announced ‘stoning’ – portrayed such shock. Her eyes widened ina compelling disbelief and something happened to her body almost as if she had just been stoned.
Two must then make a transition from this trauma, must somehow put this abomination aside because now they have something equally? more? dreadful to do. They must now choose a torture for ‘Prisoner One’. 
Two is so distressed they cannot think (but the performer inside is making rhythmic sounds of distress to work the audience's laughing gear). 
Perhaps they take too long (the delay is now excruciating for ‘Prisoner One’.
Perhaps the Controller yells: ‘Taking too long, Prisoner One, choose again!’
Problem for both of them. One’s reprieve is nothing in the face of having to again contemplate a torture choice for Two. 
A squeal from number Two. The tension is held or ramping (perhaps the prisoners play a call response rhythm of contrasting sounds), stretching out the suspense for the audience.
Depending on the sensing of the impulse and the moment, perhaps at this point One shouts something very horrific (some maiming may be involved).
Or, perhaps ….
Prisoner One (coping with the stress and regret at having already traumatised his fellow, continues to painfully dither).
Unable to deal with the stress of waiting any longer to hear their own torture (and secretly, attending to the need to adjust the audience’s breathing with a softer timbre), Two might, from the corner of their mouth, begin to urgently whisper: 'Choose, choose something ... Just choose!' They have been forced in to the ghastly and absurd predicament of urging the other to name their next harming.
 
About two minutes playing-time is plenty for this exercise.
 
‘Thank you!’ I will say. ‘Well done, well done. Step out of it, everybody have a shimmy. Good work.’
In an in-person situation, I will ask the audience (the watchers of the exercise) to hug the players***  I also prompt the players to hug each other. 
 
*Preparation for this exercise
Of course, there is the preliminary training leading up to this: bodies prepared, voices prepared, key comedy craft given, Dark Side Play on a number of the Marginalised Emotions, my talk on the aims, origin, inspirations and ethics of the work. The possibility (rare, but possible) of upset explained and normalised and Upset Procedure put in place. 
 
For Red Nose Clown I transparently let people know that I may be speaking to them in the role of grumpy Clown Professor. I explain the source of this (the Lecoq/Gaulier pedagogy) and explain some of the many reasons for this: to help them feel some of the useful alertness that is useful for the clown, to keep them I the present moment, to stop them going into their hears or the future and theyebylosing contact with their flexible, expanded physicality and contact with their audience etc, etc. In the Dark Clown work, I explain that I will play the role of a Controller. I remind the watchers that they are to be themselves (although the Dark Clown player will be looking at them as if they are an invited audience in the torture facility, and responding to them from within that reality). I also let people know that I speak in tow voices - the Controller, but also in a voice where I am offering side-coaching in my role as course leader or feeding in text.
 
I put a pre-step in place where people name some types of torture. Sadly there are many. Humanity, it seems, just loves to inventively hurt its fellows. I suggest a number of methods I have researched. 
 
I also check whether participants have any no go areas e.g. ‘You can do anything but don’t do anything to my teeth.’ Or ‘Anything, but nothing to do with fire.’ Consent is important and this step can take some stress off each player.
 
Always before beginning, and I put this in place when I work with Red Nose Clown too. I make it clear that a course participant is free to leave an exercise if they feel the wrong level of discomfort. 
 
** see the previous post on this blog the importance of the players’ use of audible breath (among other things) as a way of working rhythm and keeping the audiences’s laughing gear ready and flexible.
 
*** At the start of the Dark Clown section of the work, I give a recommendation for hugging, it helps to soothe the adrenal system. I also acknowledge that those who are hug-averse can offer a bow with hand gesture of thanks instead. I also lead the whole group periodically with an adrenal soothing exercise from Donna Eden’s Energy Medicine work.
 

In 2018, I had the joy of leading a Clown & Dark Clown workshop in Oporto, Portugal. The venue was the basement of Campo Alegre Theatre complex in Oporto. I think the building qualifies as a piece of  Brutalist architecture. These courageous souls signed up for the experience.

We found ourselves in a concrete bunker, in the basement of the building, several flights down. While offering an atmospheric 'backdrop'/environment, the space was also a blessing in that it had a spectacularly high ceiling, and, ingeniously natural lighting (windows very high up), so there was room for the sometimes intense energy of the work to disperse.

It was a sentimental journey for me as the theatre above had, in 2003, been the home of the Enforced Performance production of The Maids. I mention Enforced Performance in a number of places on this blog  - you can use the categories under the ko-fi bit on the right, or you can take a look at this post.

You can also see the amazing Ines Lua who played 'the prisoner playing the role of Solange' in the 2003 production of 'The Maids'. Ines is fourth from the right in the image above.

Since 2020, due to the global pandemic, I have been delivering the Clown & Dark Clown course online.  There is much joy in teaching a group that includes participants from Bangalore, Costa Rica, California, Uruguay and New Zealand. I have found many pluses in the adaptation from the studio space to the Zoom-room. I have invented new iterations of the exercises, explored new scenarios and discovered that we can still clock and implicate online.

There are minuses on not having a physical 3-D shared space, but, on Zoom, we still have light-giving windows and the energy can still flow between us. Plus, the Marginalised Emotions (see the footnotes to this post, or scroll down the Categories on the right) might perhaps be more in need of a workout than ever.

Nigerian writer Elnathan John , when asked ‘You have a reputation as a political satirist. Has your writing ever landed you in hot water?' said: ‘The sexy answer would be to say, ”Yes, it is dangerous.’ The real answer is ‘No.’ The tragedy is that people are so numb. Satire depends upon people’s ability to feel or respond to shame. We live in a post-shame world. There is no political shame. The president can say whatever comes into his head and walk away. There is no shame to make people act here. When you write satire, the worst that can happen is that people laugh it off.’
In The New Review The Observer 03.04.16 Q&A 
 
I wish satire could bite hard enough to affect those high up in power, give them a new perspective, to awaken their hearts towards justice, to point them away from inflicting suffering on others or denying or dismissing the suffering of others.

Satire can be elegant. A bold concept, clever keen language, well-articulated reversals. A single satirical cartoon can awaken awareness of an issue. Or even be a channel for emotions. I am thinking of a number of cartoons involving a weeping or violated Statue of Liberty some few years back.

From time to time people ask about the difference between Bouffon and Dark Clown. I was electrified when I first saw Philippe Gaulier leading a class on Bouffon. He walked amongst the course participants, their bodies made strange with hoods and stuffed clothing belted into place and huddled in to a choric clump. Philippe stood there tickling the tops of their heads to help them relax their surface tension and find the requisite sweetness which would allow them to thrust metaphorical daggers into the 'beautiful people' watching them.

I realise in retrospect my character, Muriel from 1984 show 'Hiroshima Mon Amour'* had aspects of the Bouffon about her, but she was mainly too kind-hearted to skewer her audience. The statements she made at the end of the piece were a kind of tough love - she had an ardent message to impart, a wake-up call rather than a shaming. 
 
This site nicely articulates Bouffon, quoting Lecoq: “The difference between the clown and the bouffon is that while the clown is alone, the bouffon is part of a gang; while we make fun of the clown, the bouffon makes fun of us. At the heart of the bouffon is mockery pushed to the point of parody. Bouffons amuse themselves by reproducing the life of man in their own way, through games and pranks. The parody isn’t directly offensive with regard to the public; there is no deliberate intention to mock—the relation is of a different order. Bouffons come from elsewhere.”
Jacques Lecoq  – “Theatre of Movement and Gesture” 2006 (Trans. David Bradbury)

The site's writer then goes on to say that what Gaulier taught was a 'stripped back, purified version of Lecoq’s Bouffon style'. From the class notes of Aqueous Humour's Artistic Director Tom Hogan: “making the beautiful people laugh is the weapon and its aim is to kill by asphyxiation in the laughter or by turning the joke so that they realise that they are laughing at themselves and in the horror of their reflected image they have a heart attack and die”.

Tom Hogan goes on to say: “We came to the understanding that the Bouffon represents the outcast, the one who fails to uphold the social etiquette expected from an integrated and fully functional member of society. They speak for the excluded, the shunned, and untouchable: those that we ignore because of our embarrassment and guilt. We realise that our position in society is upheld by those we consider to be lesser or greater than ourselves. Bouffons challenge our position in society through parody and satire, holding up a mirror to moralising, judgmental, social airs and graces.”

Though admiring Bouffon, I felt my attention called to not just the outcast but the oppressed. I was inspired (as frequent visitors to this blog will know), in 1980, by a scene in Pip Simmonds' unforgettable and disturbing production 'An die Musik'. Later a scene in Lumiere and Son's Circus Lumiere added extra resonance to the feeling of 'implication'.  The work I do under the title of Dark Clown has other, non-clown inspirations including George Orwell's 1984 and Sydney Pollack's 1969 film 'They Shoot Horses Don't They?' - works which portray humanity in extremis.

The Dark Clown work I teach resonates with a life-long personal questions: Come torture or duress, what choices would I make?  When given appalling choices, how does one feel as one continues to exist after whatever ghastly choice was made? When oppression is so great that courage is punished by death (or worse) - what are the options? When exactly does one succumb to force? What does the word 'force' really mean? 

The work I do under the title of Dark Clown provides a way to witness humanity in extremity. For the Dark Clown, playing satire is an impossible luxury.

Although compelled in many ways by Bouffon work; as a theatre maker in the 1980's, touring small scale venues, I could not, personally, see my way to being too scathing towards the people in the audience who had actually made their way out to a small Arts Centre to watch an evening of niche, fringe, physical theatre. 

Dark Clown (especially in the Enforced Performance scenarios) provides opportunities to witness. The Dark Clown as a prisoner in an Enforced Performance scenario allows an audience to see the cost of making an impossible choice under duress and the self-reflective horror and shame and indignity of carrying on existence after such a moment. 

Historically, the Bouffon had a day of the year to enter the church and mock those who had privilege. The Dark Clown does not have the luxury to mock. The Dark Clown is concerned with how to survive the next 30 seconds.

Over time, scenarios not dependent on an Enforced Performance predicament have emerged. The Seal or Eco-horror scenario must be played with a sweetness of approach, similar to the Bouffon but the player cannot follow it up with a spit or the puncture of an insult. The Seal dies slowly, and apologetically in front of the audience. Dramaturgically, taken as a whole - performance and presented predicament - the piece serves as critique, similar to the function of satire, but in the playing of it, satire or mockery must not be employed.

I am interested in giving the performer the experience of embodying Marginalised Emotions and allowing the audience to witness them. 

I celebrate those doing Bouffon work. Audiences get a tremendous amount from the form. And I salute satire. This post is dedicated to making a distinction between the forms.
 
One Clown & Dark Clown Course Participant wrote this, which captures the distinction nicely:
 
‘Regarding Bouffon - I saw a few similarities with the Dark Clown in the seeing humour through pain ... from what I understand, the Bouffon was created as a survival method almost, where people with disabilities and deformities would have normally been persecuted, so to escape that persecution they created characters to make their persecutors laugh, and made them laugh by cleverly parodying their persecutors. The Dark Clown is more desperate and seems to come from a more life & death situation. The main difference I see is that where the Bouffon parodies, the Dark Clown implicates.'

This person went on to say: 'The Bouffon makes you laugh without realising you may be laughing at yourself. Whereas the Dark Clown makes you laugh knowing that you really shouldn't.' 

I would like to finesse that final statement - done correctly, in Dark Clown work, the audience laughs but can still see the horror of the predicament. They get to witnessing themselves laughing in the presence of a dire predicament. The Troubled Laughter the work aims at is not the snigger of transgression, it is a sound-making while witnessing. A sound which is surprised out of the audience by adept rhythm-work and comedy craft (and sound dramaturgy). When laughter happens, the Dark Clown performer swivels their face to clock the laugh, and responds (from within the reality of the portrayed situation) with an added level of shock / fear / alarm / horror / disbelief - done correctly, this allows the audience to experience a feeling of being Implicated (due to the phenomenon of 'suspension of disbelief' they feel at cause, they feel an agency in the suffering of the Dark Clown. 

Going back to Elnathan John's quote at the start on this post ... regrettably, It seems that we have many in power at the moment who are immune to feeling shame.

However, there are many of us who daily witness or contemplate suffering, and find it troubling, but who often find ourselves with no time or dedicated outlet to do anything with it except put it to one side as we get on with our day.** Today, at the end of a Level 2 Dark Clown Course, a practitioner who works in the field of Social Services mentioned their gratitude for the work. In the course of their work, the trauma of a badly treated child is kept 'at arms length' and for professionals in the field, the risk is that 'empathy is blunted'. Having opportunity to embody the Marginalised Emotions, provides a kind of grounding, they said, an experience less fatiguing than keeping the emotions at bay.

Most of us want to keep the feeling of shame at arms length, it's a natural impulse. One of the character-forming and ego-reducing effects of clown training is to jettison resistance to the emotions surrounding failure. The day I realised: 'Ok, being in the 'bide'*** is somewhere I have been before', it left me free to carry on. It gave me courage without bravado, dignity in being ok with having no dignity.

I doubt many world leaders would ever enrol on a clown course - but in the meantime for those of us living with the inequities they create and sustain, perhaps Dark Clown might provide us with a bespoke moment to honour the uncomfortable emotions.

* No relation to Alain Resnais' film - screenplay by Marguerite Duras.
​** Of course there is tireless petition-signing and donating and of course many courageously devote themselves to activism.
*** Gaulier's word for failure, flop.

In the post Resisting Vulnerability, I quote a course participant:

'One other idea I find extremely useful is that emotions like anger and resentment have the potential to be obstructive. In the workshops we were steered away from anger, self-pity, indignation etc. in favour of less defensive emotions like shame, sadness, despair ... Knowing that the territory of slightly more egotistical or aggressive emotions is liable to put up a barrier between the performer and the audience, to create antagonism, rather than letting vulnerability build pathos and evoke empathy, is invaluable.'

I have been listening lately to Brené Brown's Podcast: Unlocking Us. In the episode I have just linked, Brené speaks about using awareness of Shame as a useful step for white folx to avoid any reactivity which may arise during discussions about racism. Brown mentions the value in being able to recognise the symptoms of shame - the hot cheeks and the tunnel vision and the sweating palms. And then Brown gives some handy mantras to reframe thoughts which otherwise risk to get channelled into reactivity, defensiveness, denial and blame.

Generally in life, we normally try to escape uncomfortable emotions. The Dark Clown work has an exercise where course participants do what I call Dark Side Play, where they do a kind of Lazy Susan exercise (an inner circle facing an outer circle). (The outer circle does the exercise and rotates to a fresh partner after each turn.) Those doing the exercise are all given a Marginalised Emotion* to portray (to pretend into). The 'do-ers' have three aims 1/ to create 'a believable verisimilitude of pain and distress' 2/ to employ as many of the comedy crafts as they can remember to employ in the service of 3/ making their partner access Troubled Laughter. Emotions worked include (among others) panic, dread, grief and shame.

When I reach Red Nose Clown, I mention proprioception. I may need a more precise word - science friends, please email me! What I mean is when a spontaneous moment of play has created a sound, gesture, timbre, rhythm, phrase-length that has caused laughter. I encourage students (course participants) to develop the hunger to grow the sense-ability to take an inner snapshot so that they can reproduce what they just did. Then it can be tried again, impartially, like a scientist. Possibly, they might employ the rule of three. No harm if they don't - they can practice the 'fail', accept their emotions of the moment, or just be the presence of that new moment (play the ball where it lies) breathe, await the incoming impulse, and do something else from there - it's all good for the Clown. 

This skill, or understanding of being able to feel what is manifest in your body and voice in the moment, this 'knack', once learned in Red Nose mode, can be employed in Dark Clown mode. To create Troubled Laughter, the Dark Clown performer must nurture the audience's responses and seek to stimulate and recreate laughter where possible (by recreating the physical/vocal/energetic moment which caused the laugh in the first place. It is important in Dark Clown that the duplicated sound appear to be reproduced 'involuntarily': 'The amygdala made me do it', as it were.** Why? Because, in order to keep the audience 'on the hook', the Dark Clown must sustain the 'truth' of the situation (by situation I meant the Imagined Predicament).

So there is this practice to emulate, to portray and to do this over some duration - to stay in the discomforting emotions. This is in pursuit of creating the Implication of the Audience and the Troubled Laughter. But it may just be that this exercise has, incidentally, a further (or bonus) value.

When I first encountered Clowning with Philippe Gaulier (alongside John Wright, John Lee, Phelim McDermot, Rick Kemp, and Annie Griffin) - many of us had a crunch moment. It was totally new, this being exposed, defences down, the 'bide', the 'fail', the 'shit in the pants'. The very thing that one normally wishes fervently to avoid. After Gaulier, sometime in the late 80's/early 90's I attended a workshop in Stand-up. Ivor Dembina stomped into the room where all the chairs were stacked and we, the participants were standing about. Ivor said, 'When you make me laugh, you can sit down.' Discomfort, pricking cheeks, a soupçon of fear. But I thought: 'Oh, this. This is ok. I have been here before.' And I was able to work, to try.

It is a strain, avoiding discomfort. One clamps down. Flow is compromised, or stopped completely. Life force is lost. I wonder if the visiting of the Marginalised Emotions - playing in them as one might play in mud*** - was the experience a recent Clown & Dark Clown course participant was indicating when they said: 
'What surprised me was how very alive I felt after the weekend with the Dark Clown.'

* A list of the Marginalised Emotions is given in this earlier blog post Rehearsing for Darkness.
** There is another tactic (should the moment be right and not too close to the start of the scene). A repeat of the sound could be done as if, from within the ghastly Predicament, The Dark Clown is 'testing' reality in hopeless hope of getting an answer to the unanswerable question: 'What kind of a world IS this? ... Where my pain is being discounted and even laughed at?!'
​*** playing with a portrayal  of the Marginalised Emotions I call Dark Side Play (it incorporates the foundational skills of Comedy Craft which are imparted and drilled in the early part of the Clown & Dark Clown course).

People have often asked what other things are ‘like’ Dark Clown. 
 


Contents of this post: 
1/ My Dark Clown productions 
2/ Key inspirations
3/ Spirit of Dark Clown 
4/ Resonances
5/ What I talk about when I talk about Dark Clown (a reminder) 
6/ Other resonances collected over time
7/ Exploration
8/ Other random thoughts 

Appendix: Video and other publications
 


1/ My Dark Clown productions include:
2000 Hong Kong Fringe. ‘Hamlet Or Die’ 'deals with extremity, pointlessness and pain ... a dark and disturbing piece of theatre built on the sufferings of others.' - South China Morning Post 
2003 Tryfuss Theatre Company, Portugal. ‘The Maids’ - ‘The most meaningful and truthful production of the play I have seen.’ - Pedro Aparício, Academia Contemporâner do Espectáculo 
2005 Robbie Gringras' ‘About the Oranges’ - 'moving and gripping' - Sunday Telegraph 'bleakly, blackly funny.' - Sunday Times I directed this piece – Gringras contacted me to direct after attending the Clown & Dark Clown course – some element of Dark Clown was used. https://www.youtube.com/watch?v=MX650lWQZbI&t=6s
2012 Lily served as Dark Clown consultant to Jammy Voo's production ‘Birdhouse’ and ‘Acrojou's Wake’ (neither production was completely Dark Clown). 
2013 – ‘Strange Forces’ at Circus Space. ‘Peta Lily directed show at Circus Space last night was terrific. Clowns like wounded refugees from a post-apocalyptic Beckett play.’ The chorus doing the links between the main acts were Dark Clown inspired.
2016 directed award-winning 'Je Regrette' (aka 'La Poule Plombée') for Sarah-Louise Young - Cabaret meets Dark Clown 'hilariously moving' - The List 
2018 ‘Famished’ for Lost In Translation Circus - Clowns are forced to deliver a cult seminar event. 
2018 Dark Clown Consultant to Hocus Pocus’ show ‘Clown About Town’.
2020 Dark Clown Consultant to Lucia Tong's 'Vegan Gluten Free' at Soho Theatre.
 
2/ My direct, key inspirations were:
A scene from Pip Simmons’ theatre piece ‘An Die Musik’ – you can google reviews for this amazing courageous production. I mention it in this blog post: https://www.petalily.com/blog-dark-clown-clown-plus/the-comedy-of-terrors-dark-clown-enforced-performance
 
Also, a scene Lumiere and Son’s ‘Circus Lumiere’, Anyone fortunate enough to have seen the clown scene in UK theatre group Circus Lumiere's wonderful show ‘Circus Lumiere’ many years ago will have a good example of the clown having to offer its suffering for the audience's pleasure. I speak about my memory of it in this blog post: https://www.petalily.com/blog-dark-clown-clown-plus/implicating-the-audience

... other influences:
Absurd theatre contributed inspiration. There is a wonderful scene with a wounded soldier in Ionesco’s ‘Macbett’: https://en.wikipedia.org/wiki/Macbett
Also see the prologue notes to Jean Genet's play ‘The Blacks’, for a good model of implicating the audience. Of course, the work is nourished by the plays of Samuel Beckett who used Clown and Music Hall influences.

Another key influence for me was the film 'They Shoot Horses Don't They?' about marathon dancing in the 30's in America. The jobless, starving people allow themselves to be a spectacle enduring exhaustion and sleep deprivation to have a chance at the prize or simply to have access to food. It's not comic, but there's a scene (like the ‘shooting gallery’ exercise) where Jane Fonda carries her dying and dead partner through a dance in order to stay in the game.
 
In my 2000 production of ‘Hamlet or Die’ at the Hong Kong Fringe Club and also in the production of ‘The Maids’ in Oporto which was set in a women’s prison, I was no doubt influenced by Peter Weiss’ play ‘Marat/Sade’, with its play within a play concept. 
 
1984 George Orwell wrote "If you want a vision of the future, imagine a boot stamping on a human face - forever." I am not sure whether it is a quote from his dystopian novel 1984 – but much in the novel is relevant: ‘Obedience is not enough. Unless he is suffering, how can you be sure that he is obeying your will and not his own? Power is in inflicting pain and humiliation. Power is in tearing human minds to pieces and putting them together again in new shapes of your own choosing.’ I continue to be haunted by the thought that, faced with torture as George Winston was, would I too call out ‘Do it to Julia’.
 
I saw ‘Oh What a Lovely War’ in my teens – powerful presentation of the obscene absurdity of power and the devastation of war.
 
In my late teens I read Joseph Heller’s ‘Catch 22’. When I talk about Impossible Choices in the Dark Clown work, perhaps this book had a part to play.
 
Another influence I have gathered along the way is the scene in the second half of the film ‘Saving Private Ryan’ where a German soldier in a hole digging what might become his own grave begins to say how much he loves America. I have now adapted this as a Dark Clown exercise. I write about it in this blog: https://www.petalily.com/blog-dark-clown-clown-plus/dark-clown-talking-your-way-out-of-your-grave
 
3/ Spirit of Dark Clown 
This is something I feel to really be in the spirit of Dark Clown: Woman paints herself white Sept 2016.
https://www.youtube.com/watch?v=z4UMirLcdpM
I wrote about this in this blog post: https://www.petalily.com/blog-dark-clown-clown-plus/dark-clown-desperate-measures-hard-issues-and-distance
 
4/ More recent resonances that depict Enforced Performance,  Marginalised Emotions but which are not in the style of clown.

​The 'USS Callister' Series 4 Episode 1 of Charlie Brooker's Black Mirror Series (seen and added here May 2021) shows (Spoiler Alert) people in an extreme state of fear and oppression having to do a type of Enforced Performance. Very Dark Clown - except it Dark Comedy not Clown - not directly interfacing with/implicating the audience.

Orange is the New Black Episode 5 season 4 ‘Litchfield’s Got Talent’ – not clown but …
‘The prisoners have taken over the prison. On a high, they decide they want the COs to perform a talent show for their enjoyment. The "talents" include singing from CO Dixon, a Mormon-themed magic show from CO Blake, an Italian monologue from Josh (that nobody can understand) and a strip show from CO Stratman. – not clown but wonderful moments of Enforced Performance., people jettisoning their dignity and having to sell themselves out.
 
Again, not Clown but - In ‘Great News’ season 2 episode 3 ‘Honeypot’ there is one scene where a man forced to dance in front of Tina Fey as Diana – specifically the brief scene in which the male character is called Wayne.
 
Anna Jordan’s play ‘Chicken Shop’ begins with a tired, fearful, hopeless woman having to perform sexiness for her pimp. She is trapped in sexual slavery – I found the play devastating.

5/ What I talk about when I talk about Dark Clown (just a reminder)
The Dark Clown work I have been exploring and teaching since the mid 1980’s is not Killer Clown or Scary Clown or Crazy Clown (e.g. The Joker) or Creepy Clown or Bad Clown or Grumpy Clown or Sleazy Clown or Cynical Clown. It is rather a comedy of suffering - where the performer offers up not silliness or cheekiness or joyfulness or other qualities often seen when a performer is in Red Nose clown state; but a range of human experience and expression that is on the darker end of the continuum: shame, horror, terror, disbelief, guilt, desolation, despair. All the indignities and failures undergone by Dark Clown are not (like those of the Red Nose Clown) offered up for the audience’s delight, or shadenfreude, but accessed and presented for the audience to witness and to feel implicated.
 
Red Nose Clown is luckless, hapless; but can, through a creative or rebellious streak convert failure into triumph. Dark Clown is disempowered, under constraint or force and without recourse to any possibility of rebellion or escape and any creative solutions there may be come at a cost – (either punishment or most effectively, the punishment of another) causing the Dark Clown either pain, guilt or shame.
 
A fuller explication of Dark Clown work is given in my paper Comedy of Terrors – Dark Clown and Enforced Performance delivered in 2011 at Bath Spa University. A list of differences between Red Nose and Dark Clown are available on request.
I also wrote material on Dark Clown for Jon Davison's book, Clown - a reader in theatre practice, Palgrave MacMillan I mention it in this blog post: https://www.petalily.com/blog-dark-clown-clown-plus/the-comedy-of-terrors-dark-clown-enforced-performance
 
6/ Here are some other resonances I have collected over time:
Not all of these are married specifically with laughter creation or with clown.

The harrowing film ‘Funny Games’ is interesting. Michael Haneke has perpetrators who play comedy and a victimised family who play real suffering. It’s harrowing. It is different to Dark Clown though, because 1/ not done as a Clown piece and 2/ because the performer of Dark Clown must play the tragedy and suffering together with the comedy i.e. use skillful rhythm and audience management to provoke laughter. The aim is to create the kind of laughter where the audiences laughs but asks - 'should I really be laughing at this?'

There is an excellent film called ‘No Man's Land’ – directed by Danis Tanović  Bosnia & Herzegovina, 2001 - a Black Comedy about being trapped in an impossible situation - which is very good. directed by Danis Tanović. It is a co-production among companies in Bosnia and Herzegovina, Slovenia, Italy, France, Belgium and the UK. The film won the Oscar for Best Foreign Language Film in 2001: http://en.wikipedia.org/wiki/No_Man%27s_Land_%282001_film%29

One participant mentioned that I should read ‘The Long Walk’ by Richard Bachman, a pen name of Stephen King. I read it – you may find it possibly interesting for atmosphere…raises a question for me as to why the young men choose to walk (deluded? rather than forced, but once they are signed up, there they are definitely enforced).

People sometimes are reminded of the film ‘Life is Beautiful’ – a film that successfully mixes comedy with a horrific setting – in the story simple human ingenuity overcomes horror. I imagine the audience mostly feel pity, horror and uplift.  I don’t think the film aims at the same implication of the DC work. It seems to me to be more a Red Nose Clown in a dark context. I need to see it again.

The wonderful Charlie Brooker created an exquisite depiction of forced performance in 'USS Callister' (S4,Ep1), where people are forced to perform at the whim of 'Captain Daly' - challenge or failure to comply brings devastating consequences. Excellent dark comedy, if not Dark Clown.

Laure Calaml in her character of Noémie Leclerc  in the French Series 'Call My Agent' does a wonderful piece of talking while crying. I think this is S1, ep4.

The games in Squid Game early on follow the principles of my line-up exercise, which is mentioned within this previous post.

7/ Exploration
With the students of the Acting Collaborative and Devised Pathway at RCSSD, we explored Red Nose Clown and Dark Clown sharing the same world - very interesting experiment! I wrote a blog post on this: https://www.petalily.com/blog-dark-clown-clown-plus/when-red-and-dark-meet
 
8/ Other random thoughts – of interest for varying reasons:
 
In Tibetan Buddhism, there is a practice where horrors are contemplated as a way to enlightenment or compassion. Blog post: https://www.petalily.com/blog-dark-clown-clown-plus/on-tibetan-buddhism-horror-and-dark-clown
 
Martin Sherman wrote a play set in Dachau called ‘Bent’.
 
Robert Le Page’s ‘Seven Streams of the River Ota’ has a section depicting artists in a concentration camp.
 
I admire the use of the lack of fourth wall  in Forced Entertainment’ show – ‘Speak Bitterness’. I wonder whether ‘Speak Bitterness’ was influenced by Peter Handke’s play ‘Offending the Audience’ is interesting and obliquely assonant.
https://www.youtube.com/watch?v=2jRPcQpOlwU
review 2018 https://www.villagevoice.com/2018/07/14/batshevas-version-of-offending-the-audience-mirrors-our-cultures-fractured-discourse/
 
There is a scene in Italian film ‘The Great Beauty’ where a young girl is forced to do a painting to entertain her wealthy parent’s guests. She paints and sobs.
 
Someone mentioned to me Enda Walsh’s play ‘The Walworth Farce’ as having some kind of relevance or resonances, but I have not read it yet.
 
There is a heart-breaking story of enforced action in ‘The White Hotel’ by D M Thomas
 
The Ernst Lubitsch film ‘To be or not to be’ has been recommended to me – it’s an intelligent satire set in WW2 (but not having the flavour of implicating the audience) http://en.wikipedia.org/wiki/To_Be_or_Not_to_Be_%281942_film%29
 
‘Scaramouche Jones’ by Justin Butcher – the titular character is born with a clown-like ‘white face’ and storytells his life. Black humour and Tragedy are juxtaposed. I have not seen a live production.
 
On the nature of human kind’s lack of ‘humanity’ ‘Blindness’ by José Saramago is a very good read.
 
‘Far Away’ by Caryl Churchill has a scene of a fashion parade, which some students have mentioned makes a kind of resonance – the 2020 production at the Donmar (run sadly cut short by COVID-19) captured the Enforced Performance of this moment very well – one of the performers was a student of my Dark Clown work.
 
Concerning the Armenian Holocaust and enforced actions, the film ‘Ararat’ is devastating.
 
Just a beautiful film on the Holocaust by a Hungarian film maker ‘Fateless’ (2005) "Sorstalanság" (original title) – more of an essay on the ability of the film’s protagonist to see beauty and kindness amidst all the horror – an antidote to Dark Clown!
 
Hanoch Levin is an Israeli playwright whose work is existentially bleak – his works are currently only available in a poor translation.
 
Enforced Performance in ‘Goodfellas’ - Joe Pesci forces a boy to dance by shooting at his feet. 
 
People who had not done my workshops suggested the Company Derevo – I only managed to see one of their shows – I am not sure how to describe it (dramatic, tragic, abstract) but it is not what I call Dark Clown. http://fringereview.co.uk/review/edinburgh-fringe/2010/derevo-harlekin/
 
A concise description of the psychology of the perpetrator – not my point of focus with the Dark Clown work but interesting as a philosophical/psychological adjunct (pages 12 and 13) and of the effect of having been the recipient of harsh conditions and brutality on (pages 24 and 25) in Geoff Dyers lovely book ; 'But Beautiful: A Book About Jazz’.
 
Also on the perpetrator’s mentality – this was the first book that explained to me how an ordinary official could slide into terrible deeds (the banality of evil). ’The War of Don Emmanuel’s Nether Parts’ by Louis de Berniers. It is set in South America.
 
The Kander and Ebb musical ‘The Scotsboro Boys’ has chilling scenes – the nightmare about the electric chair, the ‘I don’t know nuthin’ song is a perfect example of someone forced to sell themselves out in an attempt to save their lives. There is the element of Enforced Performance, in the bitter Minstrel show which the show uses 'turn(ed) on its head' to point up the horror and ghastly injustice in the story.
 
I am a fan of ‘In Bruges’ but when I saw Martin McDonagh’s play ‘A Very Very Very Dark Matter’, I was very very very disappointed. I dissuade Dark Clown students away from the grotesque and the satirical. I felt this review was spot-on: 
http://exeuntmagazine.com/features/dark-matter-limits-satire/
 
Maguy Marin’s work has resonnances in its depiction of oppression and abjection - expressive, existential  and soulful. 
https://www.youtube.com/watch?v=Wc7D_t5mtTc
 ‘Daughter of Spanish immigrants, her work is a joyful and furious punch in the face of barbarism. Her career and his political positions lead to audacity, courage, combat. The journey of the choreographer Maguy Marin, a vast movement of bodies and hearts, an adventure of our time, immortalized and transmitted in turn by the image of cinema.’
https://www.youtube.com/watch?v=Z8RLTh20Fow
 
There is also the sad true story of North American Native peoples having to perform their cultures in shows for the pleasure of the dominant culture, the people who had decimated their culture. Enforced cultural performance – people were offered the option of performance – or prison. Buffalo Bill hosted the shows. Hock E Aye Vi Edgar Heap of Birds explains: http://www.youtube.com/watch?v=MRutY6Yy5WE
 
‘Son of Saul’ – not seen yet  By László Nemes. John Patterson in Guardian guide says it ‘abuses neither history, memory, nor the audience itself. That may be a welcome first in Holocaust dramas. He also said that Life is Beautiful and Jakob the Liar, which claimed to look yet saw nothing beyond banality, kitsch and false comfort.
 
There is a depiction of ghastly existential hopelessness for the character played by Gael Garcia Bernal at the end of the film ‘Desierto’
 
Someone recommended Peter Barnes play: ‘Laughter’
 
I included  Brecht’s 'The Baden Learning Play' in Portuguese company Meta-Mortem-Phase’s production of ‘Bertolt’. Wonderful clown vehicle exploring inhumanity.
‘… the interpretation is ‘clownesque’, spiced with erotic interludes. A genius moment is the mutilation of a man by two women, a grotesque scene which brings together the Brechtian art of the parable with the desperate laughter of Beckett.’ ARTES & ÓCIOS do PÚBLICO, PORTUGAL
 
Regarding the owning of shame 
This is from wikipedia, about the Native American clowns Heyoka: "Principally, the heyókȟa functions both as a mirror and a teacher, using extreme behaviours to mirror others, and forcing them to examine their own doubts, fears, hatreds, and weaknesses. Heyókȟa have the power to heal emotional pain; such power comes from the experience of shame—they sing of shameful events in their lives, beg for food, and live as clowns. They provoke laughter in distressing situations of despair, and provoke fear and chaos when people feel complacent and overly secure, to keep them from taking themselves too seriously or believing they are more powerful than they are."
 
Recent historic events (continuing proof that 1984 is alive and well)
After the horrors of the Holocaust, The Cultural Revolution, Pol Pot’s regime, Argentina’s Dirty War… inhumanity continues e.g.:
https://en.wikipedia.org/wiki/Persecution_of_Falun_Gong
‘At a police station in western Beijing, Ouyang was stripped and interrogated for five hours. "If I responded incorrectly, that is if I didn't say, 'Yes,' they shocked me with the electric truncheon," he said.
Then, he was transferred to a labour camp in Beijing's western suburbs. There, the guards ordered him to stand facing a wall. If he moved, they shocked him. If he fell down from fatigue, they shocked him.
Each morning, he had five minutes to eat and relieve himself. "If I didn't make it, I went in my pants," he said. "And they shocked me for that, too."
By the sixth day, Ouyang said, he couldn't see straight from staring at plaster three inches from his face. His knees buckled, prompting more shocks and beatings. He gave in to the guards' demands.
For the next three days, Ouyang denounced [Falun Gong's] teachings, shouting into the wall. Officers continued to shock him about the body and he soiled himself regularly. Finally, on the 10th day, Ouyang's repudiation of the group was deemed sufficiently sincere.
He was taken before a group of Falun Gong inmates and rejected the group one more time as a video camera rolled. Ouyang left jail and entered the brainwashing classes. Twenty days later after debating Falun Gong for 16 hours a day, he "graduated."
"The pressure on me was and is incredible," he said. "In the past two years, I have seen the worst of what man can do. We really are the worst animals on Earth." 
 
 
 
Peta Lily © 2013
Updated 2020
 
Appendix: Video links 
Peta Lily course teaching:
Dark Clown - http://youtu.be/lfipLaQ01AI
Red Nose - http://youtu.be/eO9LncnnRmk
2013 Degree Show at Circus Space – hosted by a Dark Clown ensemble – Strange Forces praised by Lyn Gardner http://vimeo.com/74054956
A Dark Clown inspired show I directed for writer Performer Robbie Gringras ten years ago: https://www.youtube.com/watch?v=MX650lWQZbI
Clowns and Power Symposium at Circomedia 2015  https://vimeo.com/143601205
Documentary: 'Dark Clown; Taking Laughter to the Limits'. The film, made by the remarkable photographer and documentary filmmaker Robert Golden is 26 minutes long and traces the journey of taking a group on the Clown & Dark Clown Course journey, from the light to the dark. https://vimeo.com/203375301
Peta Lily in performance – various clips, unrelated to Dark Clown on my youtubechannel: https://www.youtube.com/channel/UCOgEB33xdaSrP-MW7IGJM6g
From my Costume in Performance work at London College of Fashion, this piece The Government Inspector - Myrto Sarma designed and realised this Costume Design explored a marginalised, victimised character. ‘Her transparency and her continuous presence stand for the phantom- spectrum of a dead democracy. Her clothes have the colours of a wound, she has decorative elements of stitches , and ripped tights instead of lace.' Not clown, but a marginalised figure.

Trigger warning: genocide

Recently, after I posted a new instalment of this blog, a Clown & Dark Clown 'graduate' wrote to me.

She said: 
'I’m extremely excited about the Dark Clown book you are writing. Your workshop is still as vivid as ever in my mind and that was 10 years ago. Since then I’ve been deeply involved in teaching storytelling/theatre-making for social justice, a journey that has led me to Rwanda five times. I took an intensive course, the “Harvard Program in Refugee Trauma” (HPRT) through Harvard’s medical school. The course - which deals with trauma and recovery - had direct ties to storytelling and I needed to know more. 

'So much of what I’ve felt, stories I’ve heard - the absurdity behind fear, hatred and violence - has been processed into numerous dark clown scenes in my head ... I found it was useful to do that, just to process the insanity and learn to walk with it. Right now I am working on a Master in Education and I’ve been making loads of connections between teaching and red nose clown work, also. Thank you for your work, it’s left a lasting impression on me and became a tool in my everyday life.' - Ongoing-Learning Educator and Theatre-Maker who focuses on Social Justice Education and Kinesthetic Learning

The Course Participant has asked to remain anonymous – I am going to call her Sandra. The course she attended was set up by a host (Lyndi Smith) and took place in Coventry. 10am – 5pm Monday 12th to 16th April 2010.  Just a side note as I look at my files, I see that this was back in the days when I promoted Dark Clown with this description: ‘ A chance to play with a darker kind of humour … an experiment with the edges of laughter … a way to create clown characters and performing ensembles with more edge and relevance … a way to update the sweet and poetic image of the clown … a way to make a more exciting and demanding rapport with audiences ...’

After hearing - in a FB DM exchange - that 'Sandra' found the Dark Clown work helpful to  ‘process the insanity’, I was compelled to contact her and we set up a Zoom chat.

When we connected on Zoom, Sandra first spoke about the Clown part of the week-long course. With a photographic memory (or perfect note-taking and subsequent application)* she recalled techniques she learned on the course and now uses regularly, although not under the name of ‘Clown’: e.g. dancing with different parts of your body and the point-and-name exercise which I learned via the wonderful Niall Ashdown. She appreciated the benefits of the work, saying that for her these exercises ‘slowed down time’, enabling greater ability to appreciate how your body is sharing your story and how you are connecting with your audience. She mentioned, too, how memorable the work was – ‘you can’t forget about it and go back to the old ways’.  
 
Sandra said that the Clown & Dark Clown course provided her with ‘a way to look with an innocent eye'** even when in unsettling situations such as looking at the bones of victims in what was Nyamata Church and now is the Nyamata Genocide Memorial Centre.' (Remains are now being stored out of sight).

The Clown's curiosity was helpful too - Sandra found that ‘curiousity diminishes fear’ and felt that this allowed her to simply ’be’ with the Horrific.  She said: ‘I was asking myself – how does one respond in order to be with this? And I realised I had prepped for this. Clown work heightens the senses and slows things down and that made it endurable ... listening to the stories people recounted of rape, of being made to dig their own graves. Through the Dark Clown work, I had had the opportunity of experiencing in a safe learning space - a way to imagine and embody humiliation, despair and shame and fear.'
 
Like me, Sandra appreciates that the response of anger and outrage is the ‘tip of the iceberg’ and that underneath are the Marginalised Emotions*** such as self-loathing and mistrust. These are not emotions anyone would logically choose to experience, but they can remain life-sappingly trapped if one is unwilling to look at them, or, to use Sandra's expression 'walk with them'. 
 
'Through the lens of the Dark Clown work I was able to see the component parts of the situations, examine what I was hearing. The fact that I walked the Dark Clown scenarios helped me stay settled and grounded in the face of absolute darkness and look at my emotions in a curious way. I could see things, too, from a variety of perspectives, see it as theatre and imagine: what would be like as a performer to perform this? What would the victim do in response to the perpetrator’s actions, what would the bystander/onlooker do? And my training at Harvard supported this.’****
 
I was gratified to hear this, reinforcing my own instincts that being able to Witness the detail in the Desperate Predicaments of the Dark Clown work had a benefit and validity. The aim with the Dark Clown work is that the player is able to pretend well enough so that we in the audience experience the Palpable Cost of contemplating a horrific choice - for example: someone playing in the line-up exercise is given the instruction to decide who in the group will be punished. ***** In the playing of the exercise, the aim is that the audience see: how the prisoner/player looks being given the alarming instruction, their panic/conflict/desperation while considering making the Impossible Choice and then how they look afterwards - experiencing shame and horror that they complied. 

We get to see and feel these moments clearly, broken down -  as contrasted with, say, a horrific situation being delivered in an opaque chunk (e.g. as one might read or hear the fact that people were forced to select who died and survived). When presented with a ghastly fact / event / news / story, it is natural that the nervous system shies away, retreats. There is aversion and a level of numbness. (We might even feel that it might be morbid to take time to imagine such a thing.)
 
And as a side note – the audience of the Dark Clown is (via the comedy craft) is encouraged to make a sound – a laugh (albeit a Troubled Laugh) which provides the opportunity for some release as opposed to the hushed reaction ’don’t look’; an alternative to silence, shutdown and holding in. 
 
Sandra further values the contribution of the Red Nose Clown and its 'pulse of empathy'. She mentioned Rwanda's emphasis on forgiveness and reconciliation and that she had encountered perpetrators who had confessed, experienced a process of contrition and who are in the process of making reparations. She found herself in situations with these people and she found that she was able to just be with these people, to humanise not demonise them - to imagine them in the darkest and scariest moments, making the regrettable choices that they made. Sandra said that ‘curiosity and the pulse of empathy had helped me connect to the darkness and joy in another, and learn that in spite of the Horrors, there is common ground: these folks were parents, grandparents, farmers, enjoyed jokes and dancing.’

Sandra also said that Clown & Dark Clown work has also played a part in her own healing (including therapy) from vicarious trauma, accrued over the years (by being able to use the Red Nose Clown’s ability to access joy, to find relief and provide a thinking and feeling space via curiousity). Sandra again mentioned the value of Red Nose Clown providing ways for her to ‘refill’ on compassion (many care workers experience empathy burnout).

Back in the context of my open workshops for theatre practitioners, I shared with her a new practice I have installed on the Clown & Dark Clown course (when I sense it is needed or might be about to become needed). I invite participants to enter Red Nose state and to find a piece of wall or furniture and to comfort it e.g. 'it will be ok, you're doing really well. Yes it's scary but there are still donkeys ...' etc. Sometimes I instruct them to reassure or apologise to the floor and walls: 'I'm sorry you had to see that. It was dark, wasn't it?'
 
Sandra again expressed her good fortune that fate had led her to the work ten years ago: ‘When else do we get the chance to encounter the Marginalised Emotions except when it happens to us?' In the workshop we have space and are encouraged to have flexibility and are called to employ a shifting viewpoint, and shifting modalities of awareness. She said she felt that the Dark Clown work was ‘bigger than a performance practice – it is a practice for life, giving guidance, a kind of map to navigate the Horrors.’ 

I currently do not and would not offer the Dark Clown work as anything other than a theatre arts practice although a couple of course participants who were therapists have commented on the value they felt the work offered and mused on its further potential. (It is not a goal I am aiming towards, but perhaps, at some point in the future, the Dark Clown work might find a place as a component contained within a larger training programme led by a care-worker programme or some kind of well-supported teaching  or psychological training programme.)

Like me, Sandra saw that this is not work for the already traumatised. They have had the encounter with Horror, they need different help to recover. But it may be possible that for future care-workers, the Dark Clown work may offer valuable benefits.

Meanwhile, there are those of us who, although we have not been as close to experiences of large conflict, are still being remotely affected by world events - in the news, on our Facebook feed and as we walk the streets witnessing people living in destitution. At a daily level, we are not given time to deal with any feelings we might have about dreadful events in this world that we know ourselves to be a part of. *******
​Many participants report gratitude for the side benefits of the work:

'I have learned to better recognise how and where these emotions sit in my physical body, to better label and understand their influence on my being. Once labelled and located, they are better explored with the opportunity for release or conscious use to transform. I now have a process allowing me to hold on to what is useful, work through and release what is not.' - Course Participant

I aim to hold the Dark Clown work as ethically as I can. Please do see the helpful FAQ's for the work. The work walks an edge. But, like many theatre practitioners, I have an interest in inner and outer humanity and I feel it is an edge better looked at than ignored. Hence my being gratified that this particular course graduate's felt similarly and articulated her thoughts so generously and well.

For clarity's sake, let me repeat: I currently do not offer the Dark Clown work as anything other than a theatre arts practice.  Read more here.
 
*I took copious notes on my first workshop with Philippe Gaulier and Monika Pagneaux – I was magnetised by the enlivening, mysterious, de-mystifying work these masters were offering and that influence has been enduring, even as I mixed it with other theatre forms and bodies of knowledge.

​** one could also say ‘beginners mind’

*** What are the Marginalised Emotions? Imagine a horizontal line. If human expression were expressed as a continuum, you might have joy way over there on the right, and, if we are talking Red Nose Clown, we might have expressions such as silliness, loveliness, pride, bashfulness relatively nearby. As we near the centre of the line there may be grumpiness, crossness, even anger. But what about the other half of the line? Now we are heading for the expressions of the Dark Clown, what I call the Marginalised Emotions – such as: hyper-vigilance, fear, distress, shame, anguish, regret, guilt, humiliation, indignity, disbelief, grief, shock, absurdity, desolation, despair, physical pain, horror, terror and existential dread. (Listed in no special or incremental order).


**** Having had some access to Holocaust training, I avoid any role play focusing on Perpetrator / Victim scenarios. Where there is a player representing a guard, I limit their participation strictly. I say: In this work we are not interested in the Perpetrator, we are interested in the person being given the opportunity to release via the Predicaments into the Marginalised Emotions and to believably but strategically play there in order to affect the audience. If the person representing the guard needs extra clarification, I invite them to imagine that they need to ‘do their job’- they need to vigiliantly watch the audience and the prisoner otherwise they could easily be in the prisoner’s place. I read in that Maria Alyokhina (Pussy Riot Member) in her book Riot Days  describes how the guards had found it very effective to delegate certain prisoners to police the others (in order to gain back privileges - 'privileges'- which had been inhumanly denied them).  

***** Line-up exercise – see the post on vulnerability.

****** Hannah Arendt’s concept of the ‘Banality of Evil’ articulates people doing beyond dreadful things in the name of doing their job.

******* In her excellent book, The War Hotel, author Arlene Audergon points out that the world has a tendency to want to separate off and see countries where ghastly conflict has taken place as ‘tribal’ or ‘civil’ war, rather than being situations where people were manipulated and divided by politics towards unthinkable ends.

Once in an Enforced Performance exercise, a wonderful clown practitioner was rebelling, resisting the commands and behaving courageously. 'I am a big guy', he said later, 'and people always expect me to be brave.'

​I explained that I will aim to discourage a performer from rebelling. The reason for this is that I aim to arrange for every course participant to have the experience of tasting / practicing the Dark Side play with the Marginalised Emotions.*
​
In Enforced Performance we are imagining a nightmarish realm where direct disobedience will receive harsh punishment. In the line-up exercise, players in role will be punished for mistakes or failure to be intimidated by being 'shot' - please see below.** Like the shout of the Clown Professor for the Red Nose Clown, the 'shot' can serve to help the player access some compelling motif of sound and rhythm and lead to a 'success' for the player. If the player is not convincing in their release into a 'believable verisimilitude of pain and distress', they may risk being 'seriously wounded' - whereby they become a provoking and poignant obstacle for the other players who are being compelled to perform the stamping dance of the line-up exercise. 

'It's really dark, isn't it?'
Sometime people come to the work and are surprised that 'Dark' describes the work rather well. Some long to misbehave, be cynical, contrary, transgressive, naughty. Over the years I have developed a set of FAQ's about the work. But many are able to understand how the Dark Clown work can provide a way to release some congested energy around atrocity, oppression and misuse of power.

Impossible Choices
Once I have 'shot' someone in such a way that they are reduced to crawling, I will side-coach them to try and stay central (usually they try to crawl off to the side). The reason for this is to serve the other players by raising the stakes for them. Once there is an injured body in the way and 'prisoners' are still trying to fulfil their task / command to come forward and then run back to recommence the stamping dance, we get to see people making 'impossible choices' i.e. 'Do I risk my life by stopping? Do I risk my life by breaking the pattern and going around? Do I risk my life by standing out in any way? Do I risk my life by showing compassion? Can I execute a clean jump over the inert body? What kind of a human being am I if I do that? What kind of human being am I now that I have done that?'

A game aimed at producing Troubled Laughter
People who are able to engage with the game without having the game's purpose obscured by any feelings of any underlying upset*** can see clearly what is at play. The exercise is designed to provide the outcome for the participants (i.e. to find out how to safely express the Marginalised Emotions; to learn how to work timing and audience awareness so as to generate laughter (engage the audience and affect their 'laughing gear'); all the while investing in imaginary circumstances well enough to portray 'a believable verisimilitude of of pain and distress' in order to create for the watcher the experience of Troubled Laughter. (Phewph).

In the interests of writing a book on Dark Clown, I created, in 2019, a questionnaire.  Question #9 asks: 

What value did the Dark Clown workshop deliver to you - what competencies, benefits or concepts did you gain?
 
An Actor / Writer replies: 

'Some of the benefits are very practical. I learned the importance of breath to a performance. That simple concept can be totally transformative - just noting that breath is something I should be paying attention to changed the way I was working. The process of waking up various parts of the actor before getting into performance was useful: getting the voice working, spending a little time making sure you’re aware of different parts of the body, and exploring how a fairly abstract heightened emotional state affects voice and body. Once you’ve explored that range - stretched out, in a way - I find it becomes much easier to perform freely.
 
One other idea I find extremely useful is that emotions like anger and resentment have the potential to be obstructive. In the workshops we were steered away from anger, self-pity, indignation etc. in favour of less defensive emotions like shame, sadness, despair. The concept that there is a line dividing what we already consider to be negative emotions is fascinating. Knowing that the territory of slightly more egotistical or aggressive emotions is liable to put up a barrier between the performer and the audience, to create antagonism, rather than letting vulnerability build pathos and evoke empathy, is invaluable.'

And question #10 asks:
How do you see the work contributing your practice?

'My acting work has already become much freer and more expressive and interesting due to this work. My writing work is also likely to change. I think the characters I am creating will be more deeply invested in their own predicaments. Of course, that seems like something that should already have been the case, but, with a lot of my work having some aspect of post-modern, ironic distance, perhaps that has become a habit. This may also be connected with the idea of performative distance and unreality that can be present in red nose clown. After these workshops I am really appreciating the value of commitment and verisimilitude, even within absurd circumstances.'
 

* The Marginalised Emotions include: hyper-vigilance, fear, distress, shame, anguish, regret, guilt, humiliation, indignity, disbelief, grief, shock, absurdity, desolation, despair, physical pain, horror, terror and existential dread. (Listed in no special order).

** To be specific, if people are not looking like they are really responding to / investing in  / embodying the imaginative situation, they are 'shot'. There is an ethical procedure for this - I address the course participant inside the Dark Clown exercise player and say - I am going to shoot you in your hand (or elbow) - do you, the player agree? Do not come out of the situation,  just nod so I know you understand ... thank you. I will say "bang" and you will make the appropriate noise. (The group have already practiced specific sound-making for a 'believable verisimilitude of pain'  in the 'Torture over Ten feet' exercise).
​
*** In the Introductory Talk I normalise the possibility of upset: 'Please know that should upset visit you, this is totally natural. It is natural because: 
1 sometimes ‘fear of the unknown’ (‘Where it this heading?’) may contribute some unhelpful extra tension.
2 the work requires an imaginative investment in some less-than-pleasant circumstances (chosen to create sufficiently high stakes for the performer to release into the impulses of Dark Clown state)
3 as with any acting class or other psychophysical performance practice, sometimes people have emotions arise when they find themselves doing iinhabitual vocal usage or physical movement (shaking something loose)
4 there may be a detail of performing or watching a scenario that may trigger a memory or emotion - (it is not easy to give trigger warnings for the work because in all my 30 years of teaching the work, each case of upset has had a particular personal origin)
5 sometimes fear arises from people’s concern that they might be making light of the terrible suffering of others – here, the most useful thing is to remember that:
It is not the intention of the work to laugh at suffering.
It is the intention of the work to provide the audience with the experience of being surprised into the Troubled Laughter.'
There is a procedure in the case of upset, I will write about that another time. 

There are two parts to this post. Trigger warnings: race, prostitution, colonialism and eek, yes a bit of a gentle feminist viewpoint.

First, an acknowledgement that, as a white educated woman, I aim to interrogate myself for the ways I may be perpetuating and benefiting from racist systems. Also to say that I aim to hold the Dark Clown work in general as ethically as I can, always being ready to learn and address new awarenesses and other perspectives as they come to my attention. The edginess of the work keeps me vigilant and I aim to hold the notions of exploitation and profiteering in mind as I write.

Part 1: A desperate response
Back in 2016, one woman responded to the reports of a disproportionate number of Police shootings of black citizens, and to the racist White Lives Matter moment which arose in response to the #BlackLivesMatter movement. According to the TYT coverage (see below) of the video, her name is Tashala Dangel Geyer.

This amazing woman posted a piece of performance art or activism online (to my knowledge, she herself did not define it in any way*). If you google 'woman paints herself white', you'll find clips of people watching the footage and wondering 'is she crazy?' (while at the same time saying she is 'serious' and also judging her as if she were proposing this as a serious 'answer'). One vlogger felt it was unhelpful to the issues at stake.

​The video and images from it are often taken down because of the small amount of nudity involved (the paint largely obscures any anatomical detail although occasionally, she turns around and we see her body without the coverage of paint). 

'If you wanna survive'
I admire what Dangel Geyer has done.
She begins with: 'This the best shit I ever could have thought of. This is saving my life! 
​... You know what, the Lord woke me up - and sent me this sign (slapping the brush to paint her inner thighs, profile view)  so I went on ahead to Home Depot and got this paint.
(Standing facing us) 'Cos white lives matter. Guess what? White lives matter. White Lives. (painting her right leg again).  Just white. White. White. White white white white.  (Exhales)
That’s the argu – never – if you wanna survive ... I’mma keep sayin’  (right palm up) go white!
Jus' go white ... Baby, I don’t want nothing brown on me.'
She continues with her message to 'Black families' and keeps interrupting herself by spotting bits of her body that she has missed. It's a classic clown predicament of solution-problem-solution-problem. She is working with repetition, interruption and rhythm. She engages her audience, too, asking the viewer to 'Hep me out' ... so that she misses no patches that would give her away. ... 'Bring in the white! Hoo, gonna be a’right' (painting left armpit) ... (waves left hand in front of her face, to indicate) 'Ronald MacDonald, man! You won’t get shot.'

Troubled Laughter 
I first watched the footage with compulsion. Her focus and commitment are palpable. I am also surprised into uneasy laughter by this woman's lively rhythms and wit, combined with the horror of the situation i.e. I am afraid for my life because of the way I look / because of the way I am -  it's not a comfortable laugh. 
In this video document, a woman demonstrates vulnerability by appearing naked live online.**
​At the same time she makes a very direct address to the audience. This piece has many elements of Dark Clown work: Troubled Laughter, Palpable Cost, direct appeal to the audience - we witness her and those of us with caucasian privilege experience Implication. Also, Dangel Geyer has the courage to allow us to witness (and experience) Marginalised Emotion - plus she possesses good comedy craft.

Distance 
Dark Clown, similar to Comedy, equals 'Tragedy plus time'. Dark Clown work (as I work with it in teaching and in dramaturgy) needs sufficient distance from the actual real life predicament / subject. Often by being abstractified into a non-specific Absurd realm (see the posts on The Maids and this review of Hamlet or Die) and / or by a distance of time.
Dangel Geyer's piece / statement / performance is very close to the bone. It is temporally immediate, dealing with ongoing race issues and pointing at the entrenched impasse between those trying to raise awareness of inequality and of conscious (and unconscious) bias and those who somehow manage to interpret #BlackLivesMatter as a threat to their own rights and validity. Racist behaviour and inequality have, in the UK have been exacerbated by Government policies of austerity and by the xenophobic media campaign in advance of Br*xit. 

... a 'sidebar' musing on spatial distance and intimacy
Dangel Geyer's piece / statement / performance exists online - the internet being a medium which can often create positive connection but which is also well known for knee-jerk, divisive reaction. It is a courageous choice of platform. There is no time here to  contrast and compare the internet with the more dream-like, contemplative space of a theatre where life can be seen simultaneously intimately, but also at a remove, except perhaps to ponder whether we can say that, as theatre offers a physiological experience of shared space in the auditorium, it may possibly contribute more to cohesion as opposed to division between watchers.

Controversy
TYT coverage of the phenomenon is in this clip together with a discussion (from a mainly white) panel. One panellist manages to make sexualised comments about the footage, even while conceding / recognising that the woman's intent was not sexual. But that is a side note to the thrust of this blog post.
​
When some vloggers who review / watch this video call her crazy, they fail to  consider that the author of the footage, Tashala Dangel Geyer may be, like Hamlet, only mad 'north-north-west'.*** She knows what she is doing, she is doing what she is doing for a purpose, for effect. Hamlet uses a smokescreen of craziness to a purpose (we are never quite sure whether it's to buy time, to be discounted, thereby making spying on Claudius more easy allow himself more licensee to say the unsayable?). We can say that Dangel Geyer  in fact is braver than Hamlet as she is saying the unsayable and taking the absurdity of a situation to a logical conclusion.
I find her piece / statement / performance bitingly apposite, witty, disturbing and also moving.

The medium (housepaint, not social media) and the message
A couple of the male viewers express concern about the paint on her skin. Rightly so  - it's housepaint. Yes, uncomfortable, unhealthy and must have been difficult to remove. She is being bold and reckless for a purpose. Using some nice pan-stick make-up would have sent a completely different message. Makeup coverage would have risked being too light and cosmetic an effect. It may have been a contributing factor that paint was more affordable than makeup. 
Paint is also a protection for wood, whereas make-up is more aesthetic, designed to create an illusion, an enhancement or possibly an enticement.
House paint is a rough and ready solution, and an accessible one. This woman is communicating immediacy and pragmatism as well as communicate desperation. She addresses her audience with urgency. Go, go now to Home Depot - a different message to: google your nearest Kryolan outlet.

Dangel Geyer is not to my knowledge a theatre maker, she is a human being responding to a desperate predicament. What we see in this remarkable creative document is a human being in extremis, demonstrating the absurdity of her situation by pretending she has discovered and is sharing an absurd 'solution'. 

Part 2: A strong challenge
The Dark Clown work provides a way to address tragic and troubling issues. The subtitle of the Dark Clown documentary is 'taking Laughter to the Limits.' Yes even the Troubled Laughter has limits - for example, it does not include Evil Laughter. More than once I have been asked if it were possible to portray the issue of violence towards women using Dark Clown. I find that a very strong challenge indeed.

On one of my Take It Further courses, a talented Asian performer  came with a will to look at the Indian equivalent of the Korean Comfort Women. She was researching women doing sex work during the days of the Raj who were kept in dreadful conditions. Wikipedia tells us: 'Although the governments of many Indian princely dates had regulated prostitution prior to the 1860s, such regulation in British India was first ushered in by the Cantonment Act of 1864. The Cantonment Acts regulated and structured prostitution in the British military bases. ... The structuring features of the Cantonment Acts provided for about twelve to fifteen Indian women for each regiment of British soldiers.'  (I can't find the specific number of men in a British regiment in the days of the Raj but I found this more recent source: 'A regiment normally contains of around 650 soldiers depending on its role.')
The performer had researched and found that women were kept in the dark in cockroach-ridden 'accommodation', and forced to service a large number of men each day - this figure of sex acts per woman per day was not given I'm the above Wiki entry; however, 650 divided by the upper number of 15 women is 43.3333 recurring).

I once read of a woman trafficked forcibly into prostitution who had, one Christmas day, been forced to service 80 men. Sorry for the downer. It depressed me too, when I read it. I was reading the article on my phone on the tube, and the number would not make itself real to me. I decided to count men I saw, innocent commuters, on my journey home, just to appreciate that number: 80.

An existential exercise
​Now that I come to write about this, I think that what made this instance work for me, this Dark Clown treatment of this particular subject was not only some historical distance, but also the fact that this improvisation was achieved in service of this course participant trying to come to terms with events that were part of the oppression of her race, her forefathers/foremothers' nation and her biological sex.

The absurd - and finding a workable metaphor
​After telling me/us (the assembled course participants) about the cockroaches and the dark and about the large number of men in a single day, I said, 'Ok. Can you think of some boring action or movement that you can repeat. And after each repetition, you will count: 'one', then 'two', then 'three', and keep going.

I was impressed at her commitment and her level of physical fitness that she chose burpees! And off she went. This performer is a very funny woman with experience in stand-up and improv. She did those burpees: down out, squat, up 'one.' Down out, squat, up 'two'. We could see and sense the cost almost immediately. Down out, squat, up 'three.' She had also come dressed in a saree ... unhappily. In the pre-course interview, she told me that she had enrolled on a course with Philippe Gaulier and that he had suggested that she come back dressed as 'Mrs Ghandi'.  She reported that she was cross with herself for not having challenged the brief, and also for the way she responded to the brief because she felt her ability to play was hampered because she found the costume was so physically restrictive. 'I cannot flee the scene!', she quipped in an earlier part of her Take It Further session, while wearing the saree.

Down out, squat, up 'four.' Due to the exertion, she started, quite naturally, to make noises ... pants and grunts. This performer had done my Clown & Dark Clown workshop, so knew how to release and work with the sounds - they were compelling and rhythmic and varied.  She kept on; with burpee five, six seven, eight.  The sounds started to include a noise like a cow moaning (appalling and hilarious simultaneously). Incrementally, she introduced sounds from other barnyard animals: lambs, goats, chickens and pigs, all with the ongoing burpees keeping the base-line, inexorable rhythm going  - Down out, squat, up 'fifteen.' Down out, squat, up 'sixteen.' ...

Comedy Craft plus the cathartic value of Witnessing
Perfect Dark Clowning. We were laughing at the ridiculousness of the counting, and our physiology was affected by the vigour of the movement. The animal noises were absurd and ridiculous, however her desperation and commitment had an earnest quality - in her willingness to engage with the task, we could also imagine the women's choicelessness or obligation to fulfil their daily quota of men.  

The underlying rhythm of the burpees affected our physiology (our 'laughing gear'), the moment to moment surprises (contrast) of the chaotic sounding but wonderfully varied and contrapuntal animal noises added laughter nudges, and a sense of the Ridiculous (while at another level making a comment on the poor sex-workers' de-humanisation). So laughter was created, but Troubled Laughter - because the improvisation clearly conveyed the horror of what was being demonstrated  / presented for us to witness.

* I celebrate the uncategorisable.

** Her nakedness is not sexual in intent - although some viewers respond to it through a sexualised lens.

*** of course there are some who think Hamlet has actually been driven crazy - and it would be totally understandable if that were the case for Dangel Geyer - there is ample cause for mental pressure.