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      Review: In ‘Nollywood Dreams,’ a Star and an Industry Are Born

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      Jocelyn Bioh’s new comedy about making movies in Nigeria throws some side-eye on Hollywood as well.Producing more than 1,000 movies a year each, Bollywood, India’s Hindi film industry, and Nollywood, the Nigerian version, have long outpaced the California dream-makers who think they rule the world in Hollywood.It is against this shift in the shaping of global culture that “Nollywood Dreams,” a giddy if wobbly comedy by Jocelyn Bioh, plays out.But the template is pure MGM: Our sweet heroine, Ayamma Okafor (Sandra Okuboyejo), works, along with her tart sister Dede (Nana Mensah), in their parents’ travel agency in Lagos. When the rising film director Gbenga Ezie (Charlie Hudson III) announces open auditions for the title role in his latest project, “The Comfort Zone” — yes, there’s a title role — Ayamma sees a chance to “be like the women in all of those Hollywood films I spent my life watching” and become a star herself.There are complications, of course, but this being a 90-minute comedy, not many. Gbenga has all but promised the role of Comfort to his former lover, Fayola Ogunleye (Emana Rachelle), a somewhat tarnished star known as “the Nigerian Halle Berry with Tina Turner Legs.” And what of Wale Owusu (Ade Otukoya), Nigeria’s “Sexiest Man Born,” slated to play the hero in the movie and perhaps in Ayamma’s life as well? What, indeed!If this sounds more like a soap opera than a film, that’s because Nollywood in the early 1990s, when the play is set, was still in its artistic infancy. (Bioh writes in an introduction to the script that movies of that period, which she watched as a child, were low budget, “shot with very limited takes” and heavily dependent on improvisation.) Half the fun of Saheem Ali’s staging for MCC Theater, which opened on Thursday night, is in seeing how those drawbacks, when borrowed by West Africans, become selling points of a new aesthetic.Or perhaps an old one: “Nollywood Dreams” is spirited and casual, with the knockabout rhythms and narrative shortcuts of Hollywood in its early years, before flickers became films. On Arnulfo Maldonado’s shape-shifting set, the action cuts between three locations: the travel agency, Gbenga’s office and a television studio where the beloved talk-show host Adenikeh, “the Nigerian Oprah Winfrey,” conveniently interviews the other characters so they can provide bald updates on the plot.Sandra Okuboyejo, left, and Nana Mensah as sisters in the play, a production of MCC Theater.Sara Krulwich/The New York TimesAs played by the one-named actor Abena, who was a lovely Anne Page in Bioh’s adaptation of “The Merry Wives of Windsor” this summer, Adenikeh exemplifies the play’s twinned pleasures. While translating Oprah’s American mannerisms into florid Nigerian ones, she also offers a warped fun-house reflection on the original. That’s a neat double flip Bioh sticks throughout the play: In having her characters worship American brands (Steven Spielberg, “Chicken Soup for the Soul,” N.Y.U.) she pokes gentle fun at both.That’s by now a Bioh trademark. “School Girls; Or, the African Mean Girls Play,” a hit for MCC in 2017, wrings all possible laughs (and a few impossible ones) out of its Ghanaian variation on familiar mean-girl tropes — while also offering, underneath the genre trappings, a critique of American cultural imperialism. “Merry Wives” is similarly complex, finding doubles for Shakespeare’s characters among the African diasporic community of South Harlem.If “Nollywood Dreams” is not quite as successful as those previous works, it’s at least in part because Bioh set out to keep the new play as light as possible. Like Gbenga, told by producers in the United States to “write movies about what they assumed was my experience” — which is to say, war and poverty — she was determined in “Nollywood Dreams” to focus on what’s “funny and wild and silly.” In a recent profile in The New York Times, she recalled a literary manager who despite admiring the play expressed surprise at its happy characters; hadn’t she read about Boko Haram?I am grateful that Bioh declined to interpolate that Nigerian terrorist group into the action. Too few playwrights have a gift for comedy, and she is the rare one who not only provides zingers but also the structures in which they make sense.A play about the enjoyable makeshiftness of early Nollywood films therefore gets an enjoyably makeshift treatment: Form follows dysfunction. Ali’s direction emphasizes color and comfort over snap and discipline. (Dede Ayite’s costumes nail all four.) The downside is occasional bagginess, as in the overlong audition scenes; “The Comfort Zone,” a love triangle in which a man must choose between his haughty American wife and his humble Nigerian sweetheart, is so deliberately bad that we cannot register, as we’re evidently meant to, Ayamma’s skill in performing it.Ade Otukoya as the magnetic leading man Wale and Abena as a beloved talk-show host known as the “Nigerian Oprah Winfrey.”Sara Krulwich/The New York TimesBut then Ayamma is the only character not forcibly enlisted in Bioh’s fun-at-all-costs agenda; Okuboyejo grounds her with warmth and common sense. The others are all over-the-over-the-top caricatures, hardly distinguishable from those in the films they make. (Even in movies, people are rarely as magnetically smooth as Otukoya’s Wale, who can seduce just by draping his arm on a couch.) To bring the point home, Bioh buttons the play with a spoof trailer for “The Comfort Zone” that’s both sincere and hilarious, a kiss and a kiss-off.Fair enough, but the best comedy nevertheless plants its feet in the same ground as tragedy. “Nollywood Dreams” evidently means to do so as well; Bioh sees in “The Comfort Zone” the “sad duality” of a country in which people have the choice to “live like the rich” by participating in the unjustness of society “or suffer like the poor” by refusing. “There is,” she writes, “no middle.”How “The Comfort Zone” — let alone the play that contains it — represents that idea I was unable to fathom. As subtext it’s in any case too sub to provide adequate ballast for the comedy. If only against the high standard of “School Girls,” that makes “Nollywood Dreams” feel slightly unmoored — which wouldn’t matter if American comedy were more like Nigerian film. In that case there would be 999 more productions like it, coming soon to a theater near you.Nollywood DreamsThrough Nov. 28 at the MCC Theater, Manhattan; mcctheater.org. Running time: 1 hour 30 minutes. More

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      Ankara Print Dresses? These Aren’t Shakespeare’s ‘Merry Wives.’

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      Shakespeare in the Park is back, and Dede Ayite’s West African-influenced costume designs are just as lively as Jocelyn Bioh’s adaptation.When Saheem Ali, the director of this summer’s Shakespeare in the Park production of “Merry Wives,” thought about which costume designer he wanted to create the clothes for the show, he knew immediately that it should be Dede Ayite. The two have been friends for years, and have worked together on “Twelfth Night” for the Public Mobile Unit, “Fires in the Mirror” at Signature Theater Company and the upcoming “Nollywood Dreams” at the MCC Theater.“Dede fit the bill for this particular project to a T,” he said. Not only because of her artistry, he added, “but because of her identity.” He knew the Ghanaian-born costume designer “would bring an authenticity and a truth to the world that I couldn’t imagine any other designer bringing up for this particular world.”In the playwright Jocelyn Bioh’s modern take on Shakespeare’s “The Merry Wives of Windsor,” the setting is Harlem instead of Berkshire, England; its characters West African, not English. Falstaff is a lifelong Harlemite; the Pages are Ghanaian; and the Fords are Nigerian. The costumes play as vital a role in reimagining and breathing new life into this work as the acting, the writing, the sets and more. In his review, The New York Times’s chief theater critic, Jesse Green, said Ayite’s costumes helped the production look “especially grand.”Ayite, a two-time Tony Award nominee for her work on “Slave Play” and “A Soldier’s Play,” knew that she wanted the costumes to reflect and highlight both the similarities and the differences between the cultures. She and her team sourced fabrics from Kumasi, Ghana, as well as from fabric haunts in Yonkers and the Bronx. She said she hoped that the costumes would add to the production’s celebration of Harlem and other immigrant communities and what contributions, cultural and otherwise, immigrants bring to the places they settle in.Dede Ayite gathered a variety of Ankara prints for her designs in the show.Sara Krulwich/The New York TimesThe patterns and symbols reflect the play’s characters and their personalities.Sara Krulwich/The New York TimesSara Krulwich/The New York TimesSara Krulwich/The New York Times“I’m hopeful that as people get to experience the show and see these Black beautiful bodies and shapes and people onstage, that they truly see them and embrace them and recognize that they exist and they matter,” Ayite said.She recently spoke about her process, the art of marrying traditional and modern West African styles with modern Western designs and creating costumes that flatter and feel natural on actors with different body shapes.The Pages and the FordsSusan Kelechi Watson as Madam Ford, left, in a lace blouse and wrap skirt that is usually worn by Nigerian women. Pascale Armand, center, and Kyle Scatliffe as the Pages. Armand is wearing a two piece jumpsuit.Sara Krulwich/The New York TimesThe characters Ekua and Kwame Page are from Ghana, and for some of the couple’s clothes, Ayite got woven kente cloth from that country. Madam Page is a traditional woman who still has her finger on the pulse, Ayite said. For one of Madam Page’s dresses, Ayite leaned into a traditional silhouette reminiscent of the 1950s, but it also has modern-day cutouts and design details.“It feels like an Ankara print, but in some ways feels like an elevated or modern version of an Ankara print,” Ayite said, adding that she chose three Adinkra symbols with specific meanings to add a sense of playfulness to the garment. Those symbols — representing strength and humility; unity; and wisdom and creativity — speak more broadly to Madam Page’s personality and character, which viewers become familiar with throughout the play.With each costume, Ayite said, she wanted to create layers that symbolize where a character was from and who they are as an individual.Naturally, the Pages dress quite differently from the Fords, who are from Nigeria.Ayite dove into her own knowledge of the countries and into a well of research about different styles of dress not only within the two countries, broadly, but also within different tribes. The Nigerian couple, for example, are Igbo.For every character, Ayite played around with various silhouettes and shapes. Madam Ford’s dress at the top of the show is a modern take on the traditional aso ebi, a type of uniform dress worn as a show of solidarity for celebrations in Nigeria.Traditionally, Ayite said, “it’s a bit longer, but we shortened it a little bit, so we see a bit more leg.”Falstaff the HarlemiteJacob Ming-Trent as Falstaff, a Harlemite whose interactions with his West African neighbors are reflected in his clothes. The print for the Ghana Must Go bag inspired this pair of shorts.Sara Krulwich/The New York TimesTo bring to life Bioh’s version of Falstaff, the loud, often clownish and inappropriate beer-bellied player of Harlem, Ayite wanted to create a conversation, through costume, of his Harlem roots and his interactions with his West African neighbors.In one scene, when Falstaff goes to speak with Madam Ford, he puts on a colorfully printed Stacy Adams shirt that looks as if it has paint speckled across it. Ayite pointed out that the shirt “is very American,” but there are elements of Africanness in his costumes that fit with his African neighbors. Falstaff has a pair of shorts with the print of the common Ghana Must Go bag. The print on the bag — a colorful red-and-white or blue-and-white plaid — has been around for decades.“It brings me joy just to highlight that as a people, we come from somewhere and the culture is deep, it’s rich, and as much as we might lose certain things, there are essences of it that never leave us,” she said.Doctor CaiusDavid Ryan Smith as Doctor Caius dressed in an agbada or Senegalese boubou. Shola Adewusi plays Mama Quickly, who runs a clinic with the doctor.Sara Krulwich/The New York TimesDavid Ryan Smith plays the Senegalese Doctor Caius, whose personality is bold, as are his costumes. He’s educated, has a bit of flair, and he has money. Each of his costumes takes up space and demands attention thanks to the silhouettes and striking colors.“He wants to be seen,” Ayite said. “He’s a presence that we feel like we need to acknowledge. You can’t miss him.”Secondary CharactersAbena, right, as Anne Page, who is courted by three suitors, including MaYaa Boateng’s Fenton, left. Dede Ayite gave the younger characters a more fashion forward look.Sara Krulwich/The New York TimesAyite has traveled to several African countries and when she arrived in the United States 20 years ago, she settled in Harlem. These experiences are perhaps why the show’s costumes feel authentic to all the cultures they represent.The research and her experience come alive with each character, but especially stand out among the younger, perhaps more fashion forward characters, like Anne Page.She is a first-generation American, who wears clothes that could be seen on West 116th Street and in a viral TikTok post. Ayite explored how being a first-generation young woman could factor into how she would dress. One scene, for example, has Anne in a classic, long white button-down. But atop it is a printed corset that feels both old and new, African and American.“I changed the paneling a little bit and the silhouette of that corset, so it feels like it’s pushing against culture a little bit,” she said, “so it feels African, but also feels like — in terms of fashion — she has our finger on the pulse because she has access to YouTube, to Instagram, to TikTok.” More

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      Review: Shakespeare’s ‘Merry Wives,’ Now in South Harlem

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      Jocelyn Bioh reshapes a comedy of clever women, frail men and harsh revenge into one of love and forgiveness, just when New York needs it.Who couldn’t use a warm welcome back to live theater like the one being offered these late-summer evenings in Central Park? There, Jocelyn Bioh’s “Merry Wives,” a joyful adaptation of Shakespeare’s “The Merry Wives of Windsor” set in an African diasporic community in Harlem, is doing everything a comedy can do to embrace all comers.First, the director Saheem Ali, who was born in Kenya, delivers enthusiastic greetings over the Delacorte Theater’s loudspeakers. Next, Farai Malianga, a drummer from Zimbabwe, leads the audience in a call and response chorus of vernacular African salutations: “Asé” (Nigeria), “Yebo” (South Africa) and “Wau-Wau” (Senegal) among them. By the time the play proper starts, we are all guiltless cultural appropriators.Or should I say the play improper? Purists who pine for the original (circa 1597) text — and possibly the world in which it existed — will find plenty that gets their goat in Bioh’s makeover, including roasted goat. She has cut the number of characters nearly in half and the running time by more than a third. (Ali’s production comes in at a swift 110 minutes, with no intermission.) Much of Shakespeare’s wordplay, incomprehensible without an Elizabethan thesaurus, has been swept away along with words like “master” and “mistress” and their buzzkill implications.Thankfully, Bioh has not replaced them with woke lecturing. She has said she wanted a “Merry Wives” that her Ghanaian family could enjoy, and in achieving the goal has not excluded the rest of us. Or, rather, she has made us all a part of the family, perhaps erasing some of Shakespeare’s worldview in the process, but underlining the human qualities we know from our own households — or, if not, from popular culture.So Jacob Ming-Trent, as the idle, appetitive Falstaff, hilariously combines into one bigger-than-life portrait your drunk uncle, a horndog Redd Foxx and some would-be Barry White. The identical mash letters he writes to the two upright wives of the title — the tart Madam Ekua Page (Pascale Armand) and the glamorous Madam Nkechi Ford (Susan Kelechi Watson) — are instantly familiar as the delusions of a sitcom character who, in thinking he’s a catch, sets himself up to be caught.Jocelyn Bioh’s “Merry Wives” takes audiences to 116th Street in South Harlem, an area teeming with West African shops and culture.Sara Krulwich/The New York TimesThat the letters are discovered while Madam Page is having her hair done at a Senegalese braiding salon on 116th Street tells you a lot about the production’s good humor. The salon is part of Beowulf Boritt’s elaborate transforming puzzle of a set, which also includes an urgent care clinic run by Dr. Caius (David Ryan Smith) and Mama Quickly (Shola Adewusi), and a laundromat, wittily called the Windsor, where the women’s revenge on Falstaff is eventually carried out amid baskets of “foul linen.”If the production — including Dede Ayite’s costumes and Cookie Jordan’s wigs — looks especially grand, that is part of the welcome too. The Public Theater could not of course stage any Shakespeare in the Park last year, and for 2021 decided to make the most of its resources by combining its usual two productions into one. The choice of material was likewise a twofer: a big comedy when we really needed one after a small, grim year, yet also a play celebrating Black life in America, when we really needed that as well.Not just Black life, though. The celebration is universal, which does not always jibe with the petty meanness of the Shakespeare. Casually misogynist references have therefore been excised, so that one character, Anne — the marriageable daughter of Madam Page and her husband, Kwame (Kyle Scatliffe) — is said to speak “sweet-sweet like a woman,” not “small” like one. Abuse of even a fictional female has been flipped: When Falstaff, in the second of his three comeuppances, is beaten “most pitifully” while wearing a ludicrous disguise, it’s as the old man of Benin (“dressed like some ol’ Black Dumbledore”) instead of Shakespeare’s old woman of Brentford. And Bioh has made several adjustments to embrace queerness where the original used it merely for humor.MaYaa Boateng, left, as Fenton and Abena as Anne Page, who is courted by three suitors in “Merry Wives.”Sara Krulwich/The New York TimesThese substitutions do not feel politically correct so much as warmly embracing. Anne’s three suitors still include the dim Slender (Joshua Echebiri) and the frankly mincing Dr. Caius. But the third, Fenton, is now a pure-hearted woman (MaYaa Boateng) instead of a fortune-seeking man. That Anne’s parents make no fuss about Fenton’s sex (their objections are mostly financial) may feel somewhat utopian, but Anne’s sure preference for her, as expressed in a performance by the actress Abena that’s a standout even in this across-the-board excellent ensemble, is indisputable.The spurned suitors are let off lightly here; in a switch from the original, both end up liking the match they are tricked into when they cannot have Anne. Unfortunately, the Falstaff part of the story is not, as it should be, more dangerous. With his shin-length shorts and virtual reality goggles, chatting with the audience about a pandemic spent watching Netflix and eating snacks, Ming-Trent’s Falstaff is more of a clown than a menace. As Bioh has written the character, we are forced to conclude that his lust is grotesque because, in an otherwise body-positive production, it is housed in a figure “about two yards wide.”From left, Susan Kelechi Watson, Pascale Armand and Kyle Scatliffe in the play, with costumes by Dede Ayite and an elaborate set by Beowulf Boritt.Sara Krulwich/The New York TimesIf that puts too much emphasis on the character’s outer traits, missing the opportunity to use his story to examine men’s inner frailty, Bioh’s script — and Ali’s supple direction — balance that in the story of Madam Ford’s husband, who suffers from the jealous fear that his wife is unfaithful. In a conventional production, Ford is laughable; here, Gbenga Akinnagbe makes the man’s misery quite real. His relief, when his wife forgives him after first torturing him with false evidence, is thus a more moving moment than usual.Forgiveness, instead of revenge, is the evening’s unexpected theme. And not just for the characters. Near the end, in a coup-de-outdoor-theater, Boritt’s set slides away and offers us all a magical view of Central Park, lit as if it were a heavenly playground by Jiyoun Chang. Can we hope that this marks the beginning of a happier moment in our city and country?Bioh suggests as much. It is not merely Falstaff she has in mind when demonstrating, in this healing adaptation, that even the worst old reprobates can be taught a lesson and welcomed back into the family. After all, whether from Ghana or Zimbabwe or Brooklyn or Stratford-upon-Avon, we are all, if you look back far enough, an African diasporic community.Merry WivesThrough Sept. 18 at the Delacorte Theater, Manhattan; publictheater.org. Running time: 1 hour 50 minutes. More

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      It’s Outside, but Shakespeare in the Park Still Plans Social Distancing

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      The free, beloved summer tradition will enjoy an extended run, but currently plans very limited capacity, with masks required.One of New York City’s hottest tickets is about to get even harder to get: When Shakespeare in the Park returns to the Delacorte Theater this summer after losing a year to the pandemic, it plans to sharply limit capacity in order to follow state guidelines, officials announced on Thursday.The 1,800-seat theater currently plans to allow only 428 attendees for each performance of “Merry Wives,” the intermission-free adaptation of Shakespeare’s “The Merry Wives of Windsor” being put on by the Public Theater; it says it must do so under the state’s current, but rapidly-shifting, rules. But there will be more performances: The show will run three weeks longer than originally scheduled, through Sept. 18 rather than Aug. 28.In a news release, officials said the capacity limit was put in place because of the need for social distancing. They said all theatergoers over age 2 would be required to wear a mask and either provide proof of full vaccination or a recent negative Covid test to attend.The decision to significantly limit the size of the audience stands in contrast to some other New York venues that have gotten permission to reopen to bigger crowds. Radio City Music Hall, for instance, plans to reopen this month to a full, indoor house of maskless, vaccinated ticket holders. Broadway shows have started ticket sales for what will be full-capacity performances, some of which will begin in mid-September. And on the other side of the country, the Hollywood Bowl in Los Angeles has decided to start selling all 18,000 of its seats.It is possible that the limits could be eased before opening night. A spokeswoman for the Public said Thursday that New York health and safety protocols for small and medium-sized performing arts spaces still require six feet of social distance between patrons. She said the theater would await updated guidance from the state and would adapt its policies as needed. More

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      ‘Romeo y Julieta’ Review: Young Love in Two Languages

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      Lupita Nyong’o and Juan Castano star in a podcast adaptation that delivers the poetry — in Spanish and English — but not the fire.The scheme is so harebrained that it belongs more to farce than tragedy, but Shakespeare decided otherwise. In “Romeo and Juliet,” a trusted friar gives the desperate Juliet a potion to drink so she can fake her own demise.For a good “two and forty hours,” she will seem dead, he tells her, “and then awake as from a pleasant sleep.”Awake in a tomb full of corpses, he means, but that’s a mere detail. In countless productions, the hatching of this plan is where the plot flies off the rails. What is he, nuts, suggesting this to a teenager who’s come to him for help?Yet in the Public Theater’s bilingual audio production “Romeo y Julieta,” the extraordinary Julio Monge portrays Friar Lawrence with such warm ease and steadiness that the ploy seems — well, still exceedingly unwise, but almost persuasive. And the clergyman has his usual fine motive for aiding Julieta and her Romeo: to ally their warring families, turning their “rancor to pure love.”The program note for this production suggests that the Public, the most populist of Off Broadway theaters, has a similar motive concerning our own fractured culture. If this free podcast is better at conveying the poetry than the pulse of Shakespeare, its intention is laudable anyway.Starring Lupita Nyong’o as Julieta and Juan Castano as Romeo, the play is spoken in English and Spanish. It’s not a Sharks and Jets arrangement, either; the Montagues and Capulets are fluent in both languages. Switching nimbly from one to the other, midspeech or midsentence, is a means of welcoming speakers of either into the audience, and uniting us there — albeit at a distance from one another.Directed by Saheem Ali, the play is gently adapted by Ali and Ricardo Pérez González, and based on a Spanish translation by Alfredo Michel Modenessi. Presented with WNYC Studios, the recording (with original music by Michael Thurber and sound design by Bray Poor and Jessica Paz) comes with a downloadable script showing every line in Spanish and English, making it easier to follow along.Each actor in the cast of 22 takes great care with verbal clarity. Interpretive depth is harder to come by; textures of humor and passion, joy and grief, are scarce. Any scene where Monge appears, though, finds the others upping their games.That includes the tantalizingly paired Nyong’o and Castano, whose lucid performances never ignite the rebellious adolescent fervor that drives these just-met, I-would-die-for-you lovers to their irrational extremes. Romeo and Julieta are kids, with all the tendencies toward personal drama of people their age, yet we don’t sense that in them or in Romeo’s friends.It’s not a lack of talent on anyone’s part. What it feels like, largely, is a pandemic side effect. This show’s many artists couldn’t gather in a room to dig into characters and relationships; they rehearsed and recorded over Zoom. And when we listen to the podcast, and need the script to figure out who’s who in a crowd or a fight, we yearn for costume and gesture, for bodies in space.This “Romeo y Julieta” is a production in need of a stage, when that’s possible again. For now, it’s waiting on its third dimension.Romeo y JulietaAvailable at publictheater.org, wnycstudios.org and on all major podcast platforms. More