Sheer bedlam

A bawdy 18th-century romp at Shakespeare's Globe.

Is this is the way the world-order ends? It's been strictly boys only at the writing end of the Globe theatre since it re-opened in 1996, seemingly in a continuation of 17th-century policy. It has taken 14 years (or 400, depending on your point of view) to stage the first-ever play written by a woman. Playwright Nell Leyshon makes history this month, but can her play Bedlam make equal claims?

We no longer treat the mad with blood-letting, laxatives and leeches; nor do we cut them and keep them cold, so as to let the heat out of the brain. They are no longer regarded, along with the cock, the bear and the actor, as entertaining spectacle. The historical debate on the treatment of the mad that the play scrutinises (enemas and mustard compresses v understanding and compassion) is long dead, so one may wonder how much Bedlam can touch us now, and how much it is merely a jolly period pastiche.

The play is set in 18th-century London, and there is no doubting its Hogarthian vitality. The stage is peopled with gimcrack whores, filthy-hemmed nymphs, beggars and lunatics; as well as fashionable toffs and doggerel-scribblers. An impressive and energetic acting ensemble leaps smartly into the folk dances and popular songs that lace through the show and shore up the flabby plot like a whalebone corset: their riotous version of smutty drinking song "Seven Drunken Nights" will live long in the memory. As will Ella Smith, who stands out in particular in the role of Phyllis, purveyor of various kinds of sauce.

The anatomy of London underpins the revels, and scenes play out in Vauxhall Pleasure Gardens, St Giles or Bedlam itself. We get an almost site-specific feel at the Globe, of course, the waterside ("bordello") theatre open to London skies. At one point, the amorous Bedlam doctor speaks of swimming up the river of the bosomy Phyllis, getting lost in her narrow alleys and so on. But the suggestion that the topography of a whorish gin-seller is analogous to London is then -- and this is rather typical of the play -- made explicit, as though the groundlings weren't quite up to the job of working this out. Similarly, the nice structural ambiguity in "mad doctor" is carefully spelled out for us in the final scenes.

The groundlings themselves are variously spat on, begged from, solicited, and at one point, have slops emptied out on them. All good fun, except that at some point the pageant hoists one too many petticoats and shows its pantomime knickers: a hapless audience member duly suffers mild humiliation onstage, and the London references start to look like the local allusions so beloved of panto. The punters, it seemed, had problems with the tone of the piece: when Stella -- who has been incarcerated in Bedlam for what would, in modern terminology, be called postpartum depression -- is reunited with her infant daughter, it is undoubtedly supposed to be a tender moment, but instead it provoked gales of laughter. One of the unlikely pat pairings at the end, between the mad doctor's wife and his reforming colleague, elicited an "aaaaah!" of the sort normally reserved for small furry animals.

There is just a tracery of Congreve's The Way of the World as these two lovers negotiate a union, and it is clear that Leyshon has a sensitive ear for the language of the time. Perhaps the improbable marriages that round off the play, and the creaking plot machinations that get us to that point seem a little trite and dated for modern sensibilities, but there is genuine poignancy in the descent of the mad doctor to mad patient. "I am unravelling" he moans, as he is stripped, and the troubling suggestion here is that the way we treat people is contingent on their costume.

And there are contemporary parallels to be found in Bedlam. The libidinous gin-addict Dr Carew typifies an 18th-century variety of binge drinker. "I am English", he intones, "and this is what we do". It seems that "Madam Geneva", variously sweetened with fruits and berries, was something like the alcopop of its day. And the South Sea Bubble, which sends poor Tom O'Bedlam off his rocker, doesn't sound a million miles off another, more recent speculative catastrophe.

But the show's real strength lies in its 18th-century cartoon colours and textures. This, then, is the way the world order ends. Not with a bang, perhaps, but with a broad-brush flourish all the same.

"Bedlam" runs at Shakespeare's Globe, London SE1 until 1 October.

ED THOMPSON / LUZ / EYEVINE
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"We’ve got things in common": why one of the EDL's original members quit

An early supporter of the group, painter-decorator Darren Carroll has had death threats since he left. But why did he change his mind about the English Defence League?

Darren Carroll is a slight man with bright blue eyes and an urgent need for redemption. A painter-decorator in his fifties, he has lived in Luton his whole life. He was one of the original members of the English Defence League (EDL), the far-right street movement founded by Carroll’s nephew Tommy Robinson.

Recently, things haven’t been easy. Four months before our meeting at a café near Luton Airport Parkway Station, Carroll had a minor stroke that affected his speech and vision. It was the delayed fallout from an attack in a pub across the road, his local. A stranger, who seemed to know a lot about him, started a conversation. “He showed me his arm. It was tattooed. There was a little bit of white skin left on the whole sleeve,” says Carroll. “He said, ‘Look at that.’ I said, ‘What?’ He said, ‘White is right.’ I said, ‘Nah, mate, I know exactly where you’re coming from. There’s nothing wrong with being white but there’s nothing right with it.’”

The man pretended to leave the pub, then walked back in and hit Carroll hard on the back of the head with his forearm. Afterwards, Carroll suffered persistent headaches. It caused a blood clot that set off the stroke. When we met, he had mostly recovered but was still unable to work.

It was not the first attack. Carroll has also had his front door kicked in. He and his children have received death threats. “This is since speaking up,” he says. “Not leaving – that’s different.”

Carroll looks uncomfortable when we discuss the early days of the EDL. “It was an organic thing,” he says. “Lots of people were involved at the very beginning for different reasons. Personally, I was not happy with the way the town was being run on a political level. Looking back, I was disenfranchised from mainstream politics.”

Luton has the dubious distinction of being a centre of both far-right and Islamist extremism. The EDL began here in 2009, in response to a demonstration organised by Anjem Choudary’s now banned extremist group al-Muhajiroun, which in turn was a reaction against an army regiment marching in Luton.

A counterprotest led to arrests and the EDL was born, with sometimes violent neo-fascist street protests spreading across the country. Robinson insisted from the outset that the EDL was not racist, but only “against the rise of radical Islam”. Carroll says it was local difficulties, rather than national issues such as immigration, that unsettled and motivated him – and he didn’t articulate the core problem as racism against white people, not even to himself. The EDL has never had a formal membership, but the think tank Demos estimated that there were between 25,000 and 35,000 active members in 2011, a loose coalition of football hooligans and far-right activists. Today, the numbers are much reduced.

Carroll’s family was closely involved and it was a while before he realised that the EDL was an extremist, racist group. He describes being at a demo in Birmingham soon after the first protest. “I looked at the other lads there and I didn’t like them. They didn’t smell right for me, as far as integrity goes. I thought, ‘I don’t want this.’” Carroll’s parents are Irish and he considers himself the child of immigrants.

It took several months for him to extricate himself from the group and stop attending demonstrations. “It’s a relationship breaker, so you’ve got to accept that things are broken for ever.” On building sites, he was known as the EDL guy. Work dried up.

Amid attempts to coerce him back into the movement, and concerned about damaging his family relationships, Carroll stayed silent for another year and a half, only starting to speak up a few years after he left the EDL. This triggered a new wave of threats. He reeled off a list of incidents: slashed tyres, smashed windows. “Last week, I got one on Facebook [saying] that I’m a ginger Muslim and I’m gonna get shot. That was someone I know privately, which I don’t take as a threat. Their particular problem seems to be that I’m on record saying I’d have a cup of tea in a mosque and sit down and talk to people.”

Carroll did so after seeing a Facebook post by a local activist, Dawood Masood. Masood had shared a video of an imam in Leicester speaking about terrorist violence, with a message saying that any EDL members were welcome to get in touch. Carroll met him and others from the Muslim community and they discussed ways to make Luton better. He told them that he wasn’t interested in religion, but invited them to what he considers his church: Luton Town FC.

“I had the idea it’s about setting precedents, because you never know who or what that affects,” he says. “I just thought, if I’m seen going to the football with them, it’s going to break a big piece of ice.”

As the EDL evolved largely from a football subculture, this was a bold step. They went to the match. “He’s Luton born and bred and he certainly don’t need his hand held. But I made him as comfortable as possible. Luton scored and he’s jumping up and down, loving it. At that point, I thought: ‘This is really Luton harmony. He’s cheering for the same thing and I’m cheering for the same thing. We’re both happy together at this moment in time. We’ve got things in common.’”

They have been to many matches since, Masood bringing his kids, Carroll his grandkids. Carroll has had a few threatening calls but remains undeterred. “The working-class Muslim lads are working-class Muslim lads. They’ve got all the same problems and social issues as us white, working-class people. It’s not just me or us. It’s everyone.” 

Samira Shackle is a freelance journalist, who tweets @samirashackle. She was formerly a staff writer for the New Statesman.

This article first appeared in the 01 December 2016 issue of the New Statesman, Age of outrage