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.

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Women don’t make concept albums: how BBC Four’s When Pop Went Epic erases popular music’s diverse history

Why are the only albums blessed with the grandiose description of “conceptual” the ones made by white men?

Tonight, BBC Four airs a documentary exploring the history of the concept album called When Pop Went Epic: The Crazy World of the Concept Album. Presented by prog rock veteran Rick Wakeman, the programme set out to “examine the roots of the concept album in its various forms”, as well as cycling through the greatest examples of the musical phenomenon.

“Tracing the story of the concept album is like going through a maze,” says dear old Rick incredulously, while ambling round a literal maze on screen, just so we fully get the symbolism. But if the history of concept albums is a labyrinth, Wakeman has chosen a gymnastic route through it, one filled with diversions and shortcuts that studiously avoid the diversity of the format’s history. He imagines the concept album to begin with Woody Guthrie’s 1940s record about poverty and class struggle in America, Dust Bowl Ballads, following on with Frank Sinatra’s Only the Lonely (1958) and The Beach Boys’ Pet Sounds (1966), before moving on to big hitters like Sgt Pepper and Tommy. It quickly seems apparent that the first albums blessed with the grandiose description “conceptual” are the ones made by white men, and Wakeman’s history credits them with inventing the form.

What about Duke Ellington’s Black, Brown and Beige (1943-58), a history of American blackness? Miles Davis’s Milestones, a 1958 LP-length experiment with modal harmonies? Sun Ra’s particular blend of science fiction and Egyptian mythology on albums like The Futuristic Sounds of Sun Ra (1961)? When Wakeman reaches what he considers to be the first from a black artist, Marvin Gaye’s What’s Going On , he notes that it “comes from a musical culture where the concept album was quite alien”.

Certainly, Motown was a towering monument to the power of the single, not the album, but we know that one of Gaye’s greatest inflences was Nat King Cole: why not mention his 1960 concept album, centring  on a protagonist’s varied attempts to find The One, Wild Is Love? Wakeman does recognise the importance of black concept albums, from Parliament’s Mothership Connection to Public Enemy’s It Takes a Nation of Millions to Hold Us Back and Kendrick Lamar’s To Pimp a Butterfly, but his history suggest black concept albums begin with Gaye, who is building on the work of his white predecessors.

It takes rather longer for Wakeman to pay his respects to any conceptual woman. 53 minutes into this 59 minute documentary, we discover our first concept album by a woman: Lady Gaga’s The Fame. The only other female artist discussed is Laura Marling, who, perhaps not coincidentally, is also a talking head on the documentary. That’s two albums by women out of the 25 discussed, given cursory attention in the last five minutes of the programme. It feels like a brief footnote in the epic history of conceptual albums.

Jean Shepherd’s Songs of a Love Affair is perhaps the earliest example of a female-led concept album that springs to my mind. A chronological narrative work exploring the breakdown of a marriage following an affair, it was released in 1956: Shepherd has a whole two years on Sinatra. Perhaps this is a little obscure, but far more mainstream and influential works are equally passed over: from themed covers albums like Mavis Staples’ duet record Boy Meets Girl to more conventionally conceptual works.

The Seventies was a decade that did not solely belong to pasty men rambling about fantasy worlds. Female-fronted concept albums flourished, from Manhole by Grace Slick, conceived as a soundtrack to a non-existent movie of the same name (1974) and Joni Mitchell’s mediations on travel in Hejira (1976), to Bjork’s debut, an Icelandic covers album (1977), and Heart’s Dog & Butterfly (1978).

The Eighties were no different, featuring gems like Grace Jones’ Slave to the Rhythm (1985), which pulled a single track into a wild variety of different songs; the Japanese distorted vocal experiment Fushigi by Akina Nakamori (1986), and Kate Bush’s playful faithfulness to A and B sides of a record, producing “The Ninth Wave” as a kind of mini concept album on Hounds of Love (1985).

Wakeman skips over the Nineties in his programme, arguing that conceptual works felt hackneyed and uncool at this time; but the decade is peppered with women making thematically unified works from Madonna’s Erotica (1992) to Hole’s mediations on physical beauty and trauma, Live Through This (1994) and The Miseducation of Lauryn Hill (1998).

Since then, women arguably led the field of conceptual albums, whether through the creation of alter egos in works like Marina and the Diamonds’ Electra Heart, Beyoncé’s I Am… Sasha Fierce or through focusing on a very specific theme, like Kate Bush’s 50 Words for Snow or in their storytelling, like Anaïs Mitchell’s Hadestown and Aimee Mann’s The Forgotten Arm. Wakeman includes no black women artists in his programme, but today, black women are making the most experimental and influential conceptual records in modern pop, from Janelle Monáe and Kelis to Erykah Badu, and, of course, Beyoncé. It’s no coincidence that Lemonade, which would have been considered an abstract conceptual album from a male artist, was immediately regarded as a confessional piece by most tabloids. This issue extends far beyond one documentary, embedded in the fabric of music writing even today.

Of course, concept album is a slippery term that is largely subjective and impossible to strictly define: many will not agree that all my examples count as truly conceptual. But in his programme, Wakeman laments that the phrase should be so narrowly defined, saddened that “the dreaded words ‘the concept album’ probably conjure up visions of straggly-haired rockers jabbering on about unicorns, goblins and the end of the world”. Unfortunately, he only confirms this narrative with a self-serving programme that celebrates his musical peers and friends, and ignores the pioneers who would bring variety and colour to his limited classification. 

Anna Leszkiewicz is a pop culture writer at the New Statesman.