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      Chicago Improv Was Dead. Can New Leaders Revive It?

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      The past year left the city’s two most prominent institutions reeling. Now, outsiders are helping to guide the re-emergence of these celebrated comedy centers.CHICAGO — Fourteen months after iO Theater closed its doors because of the pandemic, a move that seemed temporary at the time, the storied improv center looked as though it had been frozen in time, the calendar stuck on March 2020.In front of one stage, chairs were arranged around small round tables covered with a layer of dust. A grocery list in a back room reminded employees to buy more olives and baked potatoes. In the hall, handwritten signs directed audience members where to line up for shows.“This hallway used to be so crowded that I’m sure it was a fire-code disaster,” Charna Halpern, the theater’s co-founder, said as she surveyed the barren corridor recently.In June 2020, Halpern decided that the hallway would stay empty. The theater’s income had plummeted to zero amid the shutdown, bills were piling up and nearly 40 years after she helped start iO, Halpern announced that she was ready to close it permanently.The theater wasn’t the only one in an existential crisis. That same month, performers of color there and at Second City — the two most prominent improv institutions in the city, where the modern version of the art form was born — spoke publicly about their experiences with racism, inequity and a persistent lack of diversity at the theaters.The space at iO Theater is left as it was in March 2020, when it shut down because of the pandemic.Lawrence Agyei for The New York TimesThen, less than a week apart, both iO and Second City were put up for sale, heightening anxiety among performers who were already worried about improv’s post-pandemic future. Could improv be saved in the city where aspiring comedians flock to learn and perform, as stars like Tina Fey, Stephen Colbert and Keegan-Michael Key had?The short answer is yes. Less than a year after the businesses went on the market, buyers who believe in Chicago improv stepped up. Both are industry newcomers: Second City is now owned by a New York-based private equity firm and iO by a pair of local real estate executives.Decades of history and cultural relevance are part of what made these theaters appealing acquisitions, but after calls for transformational change, a new era of leadership is now grappling with how much of the old improv culture they want to preserve and how much they are willing to give up. At iO, criticism of its lack of racial diversity and equity has gone unaddressed during the theater’s year of uncertainty. And although Second City is back with regular shows and a plan to transform itself into an antiracist company, there is some skepticism among performers and students that this effort at reform will be different than previous attempts (a diversity coordinator has been in place since at least 2002, for example, and a revue with a notably diverse cast ran in 2016, though all the performers of color quit before it was over).“We want it to be good; it’s our home,” said Rob Wilson, an improviser who has been in Chicago’s comedy scene for a decade. “You’re going to give them the benefit of the doubt, but you’re also not going to be afraid to leave if it goes south.”Second City’s New BeginningLast fall, when Jon Carr, an improv veteran, was named Second City’s new executive producer — the company’s top creative role — his peers asked him the same question: “Why did you take that job?”The 62-year-old institution had just been the subject of a deluge of complaints from performers of color, who told stories of being demeaned, marginalized, tokenized and cast aside. As a result, the chief executive and executive producer, Andrew Alexander, abruptly resigned that summer.Still, Carr decided to take the offer, making him the second Black executive producer in the company’s history. (The first was Anthony LeBlanc, who had served in the role on an interim basis after Alexander’s resignation.)Carr told the people who had asked about the job that despite the pressure and inevitable stress it would bring, it presented an opportunity to change a company whose leaders had already pledged to “tear it all down and begin again.”“This is the thing that people will be talking about 40, 50 years from now,” he said. “We have the opportunity to shape that history.”Parisa Jalili, Second City’s chief operating officer.Jermaine Jackson Jr. for The New York TimesJon Carr, Second City’s new executive producer, its top creative role.Jermaine Jackson Jr. for The New York TimesSitting in a booth at Second City’s restaurant in Old Town a week after the company reopened in May, Carr and Parisa Jalili, the chief operating officer who had been promoted amid the criticism, ticked off some of the steps the company had taken to meet the calls for change.It documented the complaints and hired a human-resources consulting firm to evaluate them; it re-evaluated the photos in the lobby extolling mainly white performers and labeled offensive sketches and jokes in its expansive archive; it put into writing what the company is looking for in auditions to try to prevent bias in the process.​​“We were able to do it all quickly because we were much smaller and more agile being shut down,” Jalili said.The company also had to ensure that it survived the pandemic. Online improv classes were made permanent, raising revenue by opening up the potential customer base to the entire globe, rather than to only those who could show up to their sites in Chicago, Hollywood and Toronto. Then, in February, Second City was acquired by a private equity group, ZMC.The deal made some performers even more skeptical that Second City could return better than before. What would it mean for the company to be owned by an investment firm with no track record in comedy?Jordan Turkewitz, a managing partner at ZMC, said in an interview that the firm’s role as an investor was not to dictate decisions or get involved in minutiae; it’s to ask questions, offer advice and financially support the company’s growth.iO Theater, ResurrectedSecond City is holding several live shows a week, but for iO, a reopening is much further out.Many employees are desperate to return, said Scott Gendell, a real estate executive who bought iO last month with his longtime friend Larry Weiner. But there is no clear reopening date on the horizon, he said.Right now, the new owners are taking it slow, interviewing operating partners who will help run the theater and control its creative side.“We’re being very delicate and very cautious about reopening because you don’t want to crash and burn,” Gendell said.Gendell is the type of lifelong Chicagoan who can’t stand seeing the city’s trademark businesses shut down (“I’m still ticked off that Marshall Field’s went away,” he said). When he heard that Halpern had put iO up for sale, he and Weiner decided to buy it to preserve what they view as an important cultural institution.But some performers are interested less in an iO preserved in amber from 2020 and more in an iO that embraces radical change when it comes to diversity.The new iO owners are searching for operating partners.Lawrence Agyei for The New York TimesFor now, the theater is dark.Lawrence Agyei for The New York TimesOn June 9, 2020, five improvisers who had taken classes or performed there posted a petition calling on the theater to address entrenched problems of institutional racism. They told The Chicago Tribune of “bungled or inadequate past efforts at diversity, an unwelcoming attitude to performers and students of color, and problematic behavior by staffers.”.css-1xzcza9{list-style-type:disc;padding-inline-start:1em;}.css-3btd0c{font-family:nyt-franklin,helvetica,arial,sans-serif;font-size:1rem;line-height:1.375rem;color:#333;margin-bottom:0.78125rem;}@media (min-width:740px){.css-3btd0c{font-size:1.0625rem;line-height:1.5rem;margin-bottom:0.9375rem;}}.css-3btd0c strong{font-weight:600;}.css-3btd0c em{font-style:italic;}.css-w739ur{margin:0 auto 5px;font-family:nyt-franklin,helvetica,arial,sans-serif;font-weight:700;font-size:1.125rem;line-height:1.3125rem;color:#121212;}#NYT_BELOW_MAIN_CONTENT_REGION .css-w739ur{font-family:nyt-cheltenham,georgia,’times new roman’,times,serif;font-weight:700;font-size:1.375rem;line-height:1.625rem;}@media (min-width:740px){#NYT_BELOW_MAIN_CONTENT_REGION .css-w739ur{font-size:1.6875rem;line-height:1.875rem;}}@media (min-width:740px){.css-w739ur{font-size:1.25rem;line-height:1.4375rem;}}.css-9s9ecg{margin-bottom:15px;}.css-16ed7iq{width:100%;display:-webkit-box;display:-webkit-flex;display:-ms-flexbox;display:flex;-webkit-align-items:center;-webkit-box-align:center;-ms-flex-align:center;align-items:center;-webkit-box-pack:center;-webkit-justify-content:center;-ms-flex-pack:center;justify-content:center;padding:10px 0;background-color:white;}.css-pmm6ed{display:-webkit-box;display:-webkit-flex;display:-ms-flexbox;display:flex;-webkit-align-items:center;-webkit-box-align:center;-ms-flex-align:center;align-items:center;}.css-pmm6ed > :not(:first-child){margin-left:5px;}.css-5gimkt{font-family:nyt-franklin,helvetica,arial,sans-serif;font-size:0.8125rem;font-weight:700;-webkit-letter-spacing:0.03em;-moz-letter-spacing:0.03em;-ms-letter-spacing:0.03em;letter-spacing:0.03em;text-transform:uppercase;color:#333;}.css-5gimkt:after{content:’Collapse’;}.css-rdoyk0{-webkit-transition:all 0.5s ease;transition:all 0.5s ease;-webkit-transform:rotate(180deg);-ms-transform:rotate(180deg);transform:rotate(180deg);}.css-eb027h{max-height:5000px;-webkit-transition:max-height 0.5s ease;transition:max-height 0.5s ease;}.css-6mllg9{-webkit-transition:all 0.5s ease;transition:all 0.5s ease;position:relative;opacity:0;}.css-6mllg9:before{content:”;background-image:linear-gradient(180deg,transparent,#ffffff);background-image:-webkit-linear-gradient(270deg,rgba(255,255,255,0),#ffffff);height:80px;width:100%;position:absolute;bottom:0px;pointer-events:none;}.css-1jiwgt1{display:-webkit-box;display:-webkit-flex;display:-ms-flexbox;display:flex;-webkit-box-pack:justify;-webkit-justify-content:space-between;-ms-flex-pack:justify;justify-content:space-between;margin-bottom:1.25rem;}.css-8o2i8v{display:-webkit-box;display:-webkit-flex;display:-ms-flexbox;display:flex;-webkit-flex-direction:column;-ms-flex-direction:column;flex-direction:column;-webkit-align-self:flex-end;-ms-flex-item-align:end;align-self:flex-end;}.css-8o2i8v p{margin-bottom:0;}.css-12vbvwq{background-color:white;border:1px solid #e2e2e2;width:calc(100% – 40px);max-width:600px;margin:1.5rem auto 1.9rem;padding:15px;box-sizing:border-box;}@media (min-width:740px){.css-12vbvwq{padding:20px;width:100%;}}.css-12vbvwq:focus{outline:1px solid #e2e2e2;}#NYT_BELOW_MAIN_CONTENT_REGION .css-12vbvwq{border:none;padding:10px 0 0;border-top:2px solid #121212;}.css-12vbvwq[data-truncated] .css-rdoyk0{-webkit-transform:rotate(0deg);-ms-transform:rotate(0deg);transform:rotate(0deg);}.css-12vbvwq[data-truncated] .css-eb027h{max-height:300px;overflow:hidden;-webkit-transition:none;transition:none;}.css-12vbvwq[data-truncated] .css-5gimkt:after{content:’See more’;}.css-12vbvwq[data-truncated] .css-6mllg9{opacity:1;}.css-1rh1sk1{margin:0 auto;overflow:hidden;}.css-1rh1sk1 strong{font-weight:700;}.css-1rh1sk1 em{font-style:italic;}.css-1rh1sk1 a{color:#326891;-webkit-text-decoration:underline;text-decoration:underline;text-underline-offset:1px;-webkit-text-decoration-thickness:1px;text-decoration-thickness:1px;-webkit-text-decoration-color:#ccd9e3;text-decoration-color:#ccd9e3;}.css-1rh1sk1 a:visited{color:#333;-webkit-text-decoration-color:#ccc;text-decoration-color:#ccc;}.css-1rh1sk1 a:hover{-webkit-text-decoration:none;text-decoration:none;}The five improvisers pledged not to perform at iO until its management met a series of demands, including hiring a diversity and inclusion coordinator.The next day, Halpern sent a note to the protesters offering a broad and earnest apology for the institution’s “failings.” But just over a week later, Halpern announced that iO was shutting down, frustrating performers who thought the theater was on the verge of substantial change. Halpern said the reason was the financial implications of the pandemic — not the protests.Gendell said he was not ready to outline a plan for addressing these concerns before they brought on an operating partner but said that they were searching for partners in “diverse communities.”“We’re fair-minded people, and I have confidence in my value system,” he said.Performers Choose Their Own PathsIf iO and Second City want to fix the problems that have plagued them for decades, both institutions will need to convince comedians of varied backgrounds that they are places worth returning to.In June 2020, as the stories of discrimination became public, Julia Morales, a Black Puerto Rican comedian who had performed at Second City and iO for years, thought to herself, “These theaters have really disappointed me. Do I want to go back to this?”Her answer was to create something new. She scrounged up less than $2,000 and started Stepping Stone Theater, a nonprofit that she imagined would focus more on supporting performers of color and less on the bottom line. It is one of a few new improv ventures that have sprung up in the city in the past year.So far, Morales has chosen to maintain some ties with Second City. In May, she was onstage improvising in the company’s first post-pandemic program, and next month, her group and Second City are collaborating on a show. Even though the theater had disappointed her, she said, she didn’t think the way forward was to shut it out.Others, like the comedians Shelby Wolstein and Nick Murhling, have left Chicago to find opportunities in Los Angeles or have given up on big comedy institutions altogether. And some who have chosen to stay are unconvinced that there has been substantial change.“I won’t trust it until I see it for myself,” said Kennedy Baldwin, who started last month in a Second City fellowship that offers tuition-free training to a diverse group of actors and improvisers.Second City is now holding several shows a week.Jermaine Jackson Jr. for The New York TimesAmong performers who are intent on seeing the institution change, it is crucial to diversify the audience as well, which tends to skew older and whiter. These performers aren’t thrilled with the new ticket pricing system, which Second City started testing shortly before the pandemic.The system, called dynamic ticket pricing, calculates prices based on the time of the show and number of tickets left. The cheapest tickets cost $25 each, but with growing interest in the return of live theater and lower-than-usual ticket inventory because of the pandemic, they can run much higher. This Saturday, tickets for the 7 p.m. shows are about $90 each.Some performers worry that raising ticket prices will help maintain the status quo.“How can I make this a show that makes people feel included and have an audience that reflects how we look?” asked Terrence Carey, a Second City performer who is Black.A spokeswoman for Second City, Colleen Fahey, said the ticket pricing model is helpful in allowing the company to recoup revenue after a 14-month shutdown. She added that customers still have access to cheaper tickets.At iO, Olivia Jackson, one of the creators of the petition, said she was eager to meet with the new owners to discuss the issues her group raised. After that, she would determine whether to return to iO. If she decided against it, she could always turn to one of the newer, scrappier operations.“There are so many insanely talented people in Chicago who really love improv,” she said. “Chicago improv will be OK.” More

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      in Movies

      After Uproar, Matt Damon Tries to Clarify Comments on Anti-Gay Slur

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      The actor was recently quoted as saying that he had decided to “retire” the word his daughter calls the “f-slur” after she objected to a joke he made.Facing a backlash after he was quoted saying he had recently decided to “retire” a homophobic slur, the actor Matt Damon said in a statement on Monday that “I do not use slurs of any kind.”The statement followed an interview published this week by The Sunday Times in which Mr. Damon recounted a conversation with his daughter during which he “made a joke” that moved her to write him an essay on the historical harm of what she calls “the ‘f-slur for a homosexual.’”“She went to her room and wrote a very long, beautiful treatise on how that word is dangerous,” Mr. Damon said, according to The Sunday Times, a British newspaper. “I said, ‘I retire the f-slur!’ I understood.”In the statement, which was obtained by Variety, Mr. Damon said that he had never “called anyone” the word in his “personal life” and that he understood why his framing in the interview “led many to assume the worst.”He added that in the conversation with his daughter, he had recalled that as a child growing up in Boston he had heard the slur being used on the street “before I knew what it even referred to.”“I explained that that word was used constantly and casually and was even a line of dialogue in a movie of mine as recently as 2003; she in turn expressed incredulity that there could ever have been a time where that word was used unthinkingly,” Mr. Damon said in the statement. “To my admiration and pride, she was extremely articulate about the extent to which that word would have been painful to someone in the LGBTQ+ community regardless of how culturally normalized it was. I not only agreed with her but thrilled at her passion, values and desire for social justice.”“This conversation with my daughter was not a personal awakening,” he continued. “I do not use slurs of any kind.”In the Sunday Times interview, Mr. Damon seemed to suggest that the word had come up in a joke.“The word that my daughter calls the ‘f-slur for a homosexual’ was commonly used when I was a kid, with a different application,” Mr. Damon said in the interview. “I made a joke, months ago, and got a treatise from my daughter. She left the table. I said, ‘Come on, that’s a joke! I say it in the movie “Stuck on You”!’”He did not specify in the interview which of his daughters the interaction happened with.Many on social media were unimpressed by Mr. Damon’s story, saying that he should have known better years — not months — ago. Some also wondered why Mr. Damon shared the story in the first place.Charlotte Clymer, a former Human Rights Campaign press secretary, said on Twitter that although she understood the sentiment of the story, “This is like 10+ years ago kinda stuff. And he knows better.”This is not the first time that Mr. Damon has courted controversy with comments about L.G.B.T.Q. people.In 2015, he told The Guardian that in acting, it was key that “people shouldn’t know anything about your sexuality because that’s one of the mysteries that you should be able to play,” adding that he imagined “it must be really hard” for gay actors to be public about their sexuality. On The Ellen Show, Mr. Damon defended the remarks, saying that “actors are more effective when they’re a mystery.”In his statement on Monday, the actor acknowledged that “open hostility” against L.G.B.T.Q. people was not uncommon.“To be as clear as I can be, I stand with the LGBTQ+ community,” he said. More

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      in Music

      DaBaby Dropped by Lollapalooza After His Homophobic Remarks

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      The rapper was criticized for asking fans at a performance last week to raise their phones in the air if they didn’t have H.I.V. or AIDS.DaBaby’s scheduled performance at the Lollapalooza music festival in Chicago was canceled on Sunday after the rapper made homophobic comments that other music artists condemned.DaBaby, whose real name is Jonathan Kirk, asked fans to raise their phones in the air if they did not have H.I.V., AIDS or another sexually transmitted disease “that’ll make you die in two to three weeks.”The comment was one of a series of homophobic and misogynistic remarks that the 29-year-old made during his performance at the Rolling Loud music festival in Miami last weekend.The comments by the Grammy-nominated rapper ignited a firestorm inside and outside of the music industry.He lost a brand deal with the clothing brand boohooMAN, he is no longer in the lineup of Parklife, a U.K. music festival taking place next month, and he was condemned by musicians, including Dua Lipa, Elton John and Madonna.On Sunday morning, hours before he was set to perform, Lollapalooza organizers announced that DaBaby was dropped from the lineup.“Lollapalooza was founded on diversity, inclusivity, respect, and love. With that in mind, DaBaby will no longer be performing,” the organizers said on Twitter.Young Thug, another rapper, was set to perform during DaBaby’s 9 p.m. time slot instead, the organizers said.DaBaby apologized for his comments on Twitter on Tuesday, saying that anyone who was affected by AIDS or H.I.V. had “the right to be upset,” but he added that “y’all digested that wrong.”A day after he apologized, he appeared to reverse his mea culpa in the end credits of his new music video. “My apologies for being me the same way you want the freedom to be you,” the message said.Representatives for DaBaby did not respond to emails seeking comment on Sunday.The rapper’s music first climbed the Billboard charts in 2019 with his debut studio album “Baby on Baby,” which featured his hit single “Suge.” He was nominated for six Grammy Awards in the last two years.DaBaby collaborated last year with Dua Lipa, a Grammy-winning singer, on a remix of her song “Levitating.” Ms. Lipa was one of a number of musicians who decried the rapper’s comments last week.“I’m surprised and horrified at DaBaby’s comments,” Ms. Lipa said on Instagram. “I really don’t recognize this as the person I worked with.”Madonna, in a statement on Instagram, corrected the rapper’s scientifically inaccurate comments, adding, “If you’re going to make hateful remarks to the LGBTQ+ community about HIV/AIDS then know your facts.”Elton John said on Twitter that DaBaby’s statement “fuels stigma and discrimination.”DaBaby was in the spotlight in January after he was charged in Beverly Hills, Calif., for having a concealed handgun.Contrary to what DaBaby said, people with H.I.V. can live a healthy life if they treat the disease with medication, according to HIV.gov. About 1.2 million Americans have H.I.V., and infection rates have declined in the last few years. People with AIDS typically survive three years without treatment, according to the Centers for Disease Control and Prevention. More

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      A Rap Song Lays Bare Israel’s Jewish-Arab Fracture — and Goes Viral

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      A Jew and a Palestinian sling slurs at each other, giving voice to hidden prejudice with the aim of overcoming it.BEIT YEHOSHUA, Israel — Uriya Rosenman grew up on Israeli military bases and served as an officer in an elite unit of the army. His father was a combat pilot. His grandfather led the paratroopers who captured the Western Wall from Jordan in 1967.Sameh Zakout, a Palestinian citizen of Israel, grew up in the mixed Arab-Jewish town of Ramla. His family was driven out of its home in the 1948 war of Israeli independence, known to Palestinians as the “Nakba,” or catastrophe. Many of his relatives fled to Gaza.Facing each other in a garage over a small plastic table, the two hurl ethnic insults and clichés at each other, tearing away the veneer of civility overlaying the seething resentments between the Jewish state and its Palestinian minority in a rap video that has gone viral in Israel.The video, “Let’s Talk Straight,” which has garnered more than four million views on social media since May, couldn’t have landed at a more apt time, after the eruption two months ago of Jewish-Arab violence that turned many mixed Israeli cities like Lod and Ramla into Jewish-Arab battlegrounds.By shouting each side’s prejudices at each other, at times seemingly on the verge of violence, Mr. Rosenman and Mr. Zakout have produced a work that dares listeners to move past stereotypes and discover their shared humanity.Mr. Rosenman, 31, says he wants to change Israel from within by challenging its most basic reflexes. “I think that we are scared and are controlled by fear,” he says.Mr. Zakout, 37, wants to change Israel by overcoming their forebears’ traumas. “I am not emphasizing my Palestinian identity,” he says. “I am a human being. Period. We are human beings first.”At first viewing, the video seems like anything but a humanistic enterprise.Mr. Rosenman, the first to speak, launches into a relentless three-minute anti-Palestinian tirade.“Don’t cry racism. Stop the whining. You live in clans, fire rifles at weddings,” he taunts, his body tensed. “Abuse your animals, steal cars, beat your own women. All you care about is Allah and the Nakba and jihad and the honor that controls your urges.”The camera circles them. A guitar screeches.Mr. Zakout tugs at his beard, looks away with disdain. He’s heard it all before, including that oft-repeated line: “I am not a racist, my gardener is Arab.”The duo recorded the song in March and the video in mid-April. Arab-Jewish riots broke out in Israeli cities soon after.Dan Balilty for The New York TimesThen Mr. Zakout, his voice rising, delivers the other side of the most intractable of Middle Eastern stories.“Enough,” he says. “I am a Palestinian and that’s it, so shut up. I don’t support terror, I’m against violence, but 70 years of occupation — of course there’ll be resistance. When you do a barbecue and celebrate independence, the Nakba is my grandmother’s reality. In 1948 you kicked out my family, the food was still warm on the table when you broke into our homes, occupying and then denying. You can’t speak Arabic, you know nothing of your neighbor, you don’t want us to live next to you, but we build your homes.”Mr. Rosenman fidgets. His assertive confidence drains away as he’s whisked through the looking-glass of Arab-Jewish incomprehension.The video pays homage to Joyner Lucas’s “I’m Not Racist,” a similar exploration of the stereotypes and blindness that lock in the Black-white fracture in the United States.Mr. Rosenman, an educator whose job was to explain the conflict to young Israeli soldiers, had grown increasingly frustrated with “how things, with the justification of past traumas for the Jews, were built on rotten foundations.”“Some things about my country are amazing and pure,” he said in an interview. “Some are very rotten. They are not discussed. We are motivated by trauma. We are a post-traumatic society. The Holocaust gives us some sort of back-way legitimacy to not plan for the future, not understand the full picture of the situation here, and to justify action we portray as defending ourselves.”For example, Israel, he believes, should stop building settlements “on what could potentially be a Palestinian state” in the West Bank, because that state is needed for peace.Looking for a way to hold a mirror to society and reveal its hypocrisies, Mr. Rosenman contacted a friend in the music industry, who suggested he meet Mr. Zakout, an actor and rapper.They started talking in June last year, meeting for hours on a dozen occasions, building trust. They recorded the song in Hebrew and Arabic in March and the video in mid-April.Their timing was impeccable. A few weeks later, the latest Gaza war broke out. Jews and Arabs clashed across Israel.Their early conversations were difficult.They argued over 1948. Mr. Zakout talked about his family in Gaza, how he missed them, how he wanted to get to know his relatives who lost their homes. He talked about the Jewish “arrogance that we feel as Arabs, the bigotry.”Mr. Zakout and Mr. Rosenman have become fast friends and are at work on a second project.Dan Balilty for The New York Times“My Israeli friends told me I put them in front of the mirror,” he said.Mr. Rosenman said he understood Mr. Zakout’s longing for a united family. That was natural. But why did Arab armies attack the Jews in 1948? “We were happy with what we got,” he said. “You know we had no other option.”The reaction to the video has been overwhelming, as if it bared something hidden in Israel. Invitations have poured in — to appear at conferences, to participate in documentaries, to host concerts, to record podcasts.“I’ve been waiting for someone to make this video for a long time,” said one commenter, Arik Carmi. “How can we fight each other when we are more like brothers than we will admit to ourselves? Change won’t come before we let go of the hate.”The two men, now friends, are at work on a second project, which will examine how self-criticism in a Jewish and Arab society might bring change. It will ask the question: How can you do better, rather than blaming the government?Mr. Zakout recently met Mr. Rosenman’s grandfather, Yoram Zamosh, who planted the Israeli flag at the Western Wall after Israeli paratroopers stormed into the Old City in Jerusalem during the 1967 war. Most of Mr. Zamosh’s family from Berlin was murdered by the Nazis at the Chelmno extermination camp.“He is a unique and special guy,” Mr. Zakout said of Mr. Zamosh. “He reminds me a little of my grandfather, Abdallah Zakout, his energy, his vibes. When we spoke about his history and pain, I understood his fear, and at the same time he understood my side.”The video aims to bring viewers to that same kind of understanding.“That’s the beginning,” Mr. Zakout said. “We are not going to solve this in a week. But at least it is something, the first step in a long journey.”Mr. Rosenman added: “What we do is meant to scream out loud that we are not scared anymore. We are letting go of our parents’ traumas and building a better future for everyone together.”The last words in the video, from Mr. Zakout, are: “We both have no other country, and this is where the change begins.”They turn to the table in front of them, and silently share a meal of pita and hummus. More

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      A Violinist on How to Empower Asian Musicians

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      Jennifer Koh, an acclaimed soloist, calls on classical music to make space for artists of Asian descent, who remain marginalized in the field.I have not been surprised by the recent violence toward Asian Americans. I palpably remember being afraid when I was a child in Illinois, in the 1980s.At that time, Japan was seen as a looming economic force invading the United States. In 1982, Vincent Chin, a Chinese American man, was beaten to death by two white men who thought he was Japanese, here to steal American jobs. The perpetrators received a $3,000 fine and probation for killing a man who looked like my father. The message was clear: Asian American lives had little value.This message trickled down to my elementary school, where my classmates broke eggs into my hair and hit me on an almost daily basis for five years because I was not white. And yet I was grateful to be Asian American. After all, we were the model minority.This myth that all Asian Americans are quiet, diligent and successful was invented to pit minority groups against each other, making racism palatable by giving Asians distorted praise and falsely promising them access to the white American dream. The myth defers the kind of solidarity between minorities that could threaten entrenched racial power structures.This myth also hides truths: Currently in New York City, nearly a quarter of the Asian population lives below the poverty line; Asian immigrants have among the highest poverty rates in the city.A beneficiary of changes to American immigration policies that had placed quotas on nonwhite immigrants, I am the daughter of Korean War refugees. During her childhood, my mother witnessed horrific violence and experienced overwhelming fear and hunger. Although my family’s history is a common one for Korean Americans, it is a part of Asian American history largely ignored in this country. But perhaps even less known is what it is like to be an Asian American woman in classical music.“In the beginning of my career, I was told by an influential conductor — who had never heard me play — that I could never be a true artist.”Caitlin Ochs for The New York TimesHaving had few opportunities in their childhoods, my parents provided me with numerous extracurricular activities, one of which was violin lessons. But when I was growing up, I saw very few people in music who looked like me. In 1980, according to the League of American Orchestras, 96.6 percent of orchestral players in the country were white. At that time, the “Oriental presence in classical music,” as a New York Times article put it, was a topic of discussion.These days, Asians are often referred to as overrepresented minorities. In the League of American Orchestras’s most recent data, 86.8 percent of orchestral musicians are white and 9.1 percent are of Asian descent. Among executives in classical music, 91.7 percent are white. The percentage of ethnic Asians in these management positions is too small to be included.It is highly misleading to say that Asian Americans are overrepresented in what remains an overwhelmingly white and male field.Classical music is often called “universal,” but what does universality mean when the field was built for white men who still hold much of the power? In my nearly 30-year career, I have seen not even a handful of ethnic Asians — much less Asian American women — ascend to executive or leadership positions.I have witnessed throughout my career that those of us who are ethnically Asian but were born, raised or trained in America and Europe, are burdened with the belief that musicians of Asian descent are diligent, hard-working and technically perfect — but cannot understand the true essence of music, have no soul and ultimately cannot be true artists. In the beginning of my career, I was told by an influential conductor — who had never heard me play — that I could never be a true artist because he did not understand Chinese music and therefore Chinese people could never understand classical music.The American historian Grace Wang uses the term “innate capacity” to describe the belief that different types of music originate from, and therefore belong to, specific groups of people from specific places. The assumption that a musician can be a great interpreter of a composer because he or she is from the country where the composer once lived is often expressed, both implicitly and explicitly. Technique can be learned, according to this perspective, but the ability to truly understand the essence of classical music can only be acquired through bloodline and race.In 2007, it was revealed that Joyce Hatto, a white British pianist, had stolen recordings of other pianists — including those of Yuki Matsuzawa, a Japanese woman — and released them as her own. Tom Deacon, long considered a gatekeeper in classical music, a former record executive and a well-traveled competitions judge, had written on a classical music message board about both Hatto’s and Matsuzawa’s recordings, without knowing they were the same.Of what he believed to be Hatto, Deacon wrote: “My oh my, this is a beautiful recording of Chopin’s music. The pieces flow so naturally and so completely, without precious effects.” Hatto, he added, played “the octaves so incredibly smoothly that they seem to flow from her fingers”Of what was labeled, correctly, as Matsuzawa: “Faceless, typewriter, neat as a pin but utterly flaccid performances with small, tiny poetic gestures added like so much rouge on the face of a Russian doll.”.css-1xzcza9{list-style-type:disc;padding-inline-start:1em;}.css-3btd0c{font-family:nyt-franklin,helvetica,arial,sans-serif;font-size:1rem;line-height:1.375rem;color:#333;margin-bottom:0.78125rem;}@media (min-width:740px){.css-3btd0c{font-size:1.0625rem;line-height:1.5rem;margin-bottom:0.9375rem;}}.css-3btd0c strong{font-weight:600;}.css-3btd0c em{font-style:italic;}.css-w739ur{margin:0 auto 5px;font-family:nyt-franklin,helvetica,arial,sans-serif;font-weight:700;font-size:1.125rem;line-height:1.3125rem;color:#121212;}#NYT_BELOW_MAIN_CONTENT_REGION .css-w739ur{font-family:nyt-cheltenham,georgia,’times new roman’,times,serif;font-weight:700;font-size:1.375rem;line-height:1.625rem;}@media (min-width:740px){#NYT_BELOW_MAIN_CONTENT_REGION .css-w739ur{font-size:1.6875rem;line-height:1.875rem;}}@media (min-width:740px){.css-w739ur{font-size:1.25rem;line-height:1.4375rem;}}.css-9s9ecg{margin-bottom:15px;}.css-16ed7iq{width:100%;display:-webkit-box;display:-webkit-flex;display:-ms-flexbox;display:flex;-webkit-align-items:center;-webkit-box-align:center;-ms-flex-align:center;align-items:center;-webkit-box-pack:center;-webkit-justify-content:center;-ms-flex-pack:center;justify-content:center;padding:10px 0;background-color:white;}.css-pmm6ed{display:-webkit-box;display:-webkit-flex;display:-ms-flexbox;display:flex;-webkit-align-items:center;-webkit-box-align:center;-ms-flex-align:center;align-items:center;}.css-pmm6ed > :not(:first-child){margin-left:5px;}.css-5gimkt{font-family:nyt-franklin,helvetica,arial,sans-serif;font-size:0.8125rem;font-weight:700;-webkit-letter-spacing:0.03em;-moz-letter-spacing:0.03em;-ms-letter-spacing:0.03em;letter-spacing:0.03em;text-transform:uppercase;color:#333;}.css-5gimkt:after{content:’Collapse’;}.css-rdoyk0{-webkit-transition:all 0.5s ease;transition:all 0.5s ease;-webkit-transform:rotate(180deg);-ms-transform:rotate(180deg);transform:rotate(180deg);}.css-eb027h{max-height:5000px;-webkit-transition:max-height 0.5s ease;transition:max-height 0.5s ease;}.css-6mllg9{-webkit-transition:all 0.5s ease;transition:all 0.5s ease;position:relative;opacity:0;}.css-6mllg9:before{content:”;background-image:linear-gradient(180deg,transparent,#ffffff);background-image:-webkit-linear-gradient(270deg,rgba(255,255,255,0),#ffffff);height:80px;width:100%;position:absolute;bottom:0px;pointer-events:none;}.css-1jiwgt1{display:-webkit-box;display:-webkit-flex;display:-ms-flexbox;display:flex;-webkit-box-pack:justify;-webkit-justify-content:space-between;-ms-flex-pack:justify;justify-content:space-between;margin-bottom:1.25rem;}.css-8o2i8v{display:-webkit-box;display:-webkit-flex;display:-ms-flexbox;display:flex;-webkit-flex-direction:column;-ms-flex-direction:column;flex-direction:column;-webkit-align-self:flex-end;-ms-flex-item-align:end;align-self:flex-end;}.css-8o2i8v p{margin-bottom:0;}.css-12vbvwq{background-color:white;border:1px solid #e2e2e2;width:calc(100% – 40px);max-width:600px;margin:1.5rem auto 1.9rem;padding:15px;box-sizing:border-box;}@media (min-width:740px){.css-12vbvwq{padding:20px;width:100%;}}.css-12vbvwq:focus{outline:1px solid #e2e2e2;}#NYT_BELOW_MAIN_CONTENT_REGION .css-12vbvwq{border:none;padding:10px 0 0;border-top:2px solid #121212;}.css-12vbvwq[data-truncated] .css-rdoyk0{-webkit-transform:rotate(0deg);-ms-transform:rotate(0deg);transform:rotate(0deg);}.css-12vbvwq[data-truncated] .css-eb027h{max-height:300px;overflow:hidden;-webkit-transition:none;transition:none;}.css-12vbvwq[data-truncated] .css-5gimkt:after{content:’See more’;}.css-12vbvwq[data-truncated] .css-6mllg9{opacity:1;}.css-1rh1sk1{margin:0 auto;overflow:hidden;}.css-1rh1sk1 strong{font-weight:700;}.css-1rh1sk1 em{font-style:italic;}.css-1rh1sk1 a{color:#326891;-webkit-text-decoration:underline;text-decoration:underline;text-underline-offset:1px;-webkit-text-decoration-thickness:1px;text-decoration-thickness:1px;-webkit-text-decoration-color:#ccd9e3;text-decoration-color:#ccd9e3;}.css-1rh1sk1 a:visited{color:#333;-webkit-text-decoration-color:#ccc;text-decoration-color:#ccc;}.css-1rh1sk1 a:hover{-webkit-text-decoration:none;text-decoration:none;}Aside from the obvious contrast between his praise of Hatto and his loathing of Matsuzawa for the exact same performance, what fascinates me is the language. Deacon encapsulates nearly every stereotype of Asian musicians: He writes that Matsuzawa’s performances are “faceless,” while a white woman’s “flow naturally”; the Asian pianist is technically “neat as a pin,” a “typewriter,” not organically creative and only able to copy a European’s innate capacity.Classical music continues to perpetuate these and other stereotypes, including through the continued use of yellowface — white performers painted with yellow makeup and slanted eyes — in opera productions. Yellowface normalizes caricatures of Asians and fetishizes Asian women, exoticizing them through stereotypes of them as alternately submissive and hypersexual.So how can classical music empower and create space for all members of our community?Ask Asian Americans to curate programs and create work — not just about Asia, with token Lunar New Year concerts, but about our unique experiences and contributions as Americans of Asian descent.Hire and commission Asian and Asian American singers, instrumentalists, conductors and composers to break stereotypes and amplify our individualities and complexities.Mentor Asian Americans at the beginning of their musical careers. Sponsor and promote Asian Americans in arts management and administration. Recruit Asian Americans onto the boards of arts organizations.And, when you have Asian Americans on your boards, listen to them — empower them to reframe discussions about inclusion and equity, and give them the freedom to issue statements about violence against those who look like them. Learn the histories of Asian Americans and create paths to engage with all members of your community.My mentors fought for my inclusion in the classical world. It is now my responsibility to help build a more inclusive field for future generations. I invite musicians and musical institutions to create these new spaces with me and my forward-thinking colleagues. More

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      in Television

      She’s One of China’s Biggest Stars. She’s Also Transgender.

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      Jin Xing, the first person in China to openly undergo transition surgery, is a household name. But she says she’s no standard-bearer for the L.G.B.T.Q. community.Jin Xing, a 53-year-old television host often called China’s Oprah Winfrey, holds strong views about what it means to be a woman. She has hounded female guests to hurry up and get married, and she has pressed others to give birth. When it comes to men, she has recommended that women act helpless to get their way.That might not be so unusual in China, where traditional gender norms are still deeply embedded, especially among older people. Except Ms. Jin is no typical Chinese star.As China’s first — and even today, only — major transgender celebrity, Ms. Jin is in many ways regarded as a progressive icon. She underwent transition surgery in 1995, the first person in the country to do so openly. She went on to host one of China’s most popular talk shows, even as stigmas against L.G.B.T.Q. people remained — and still remain — widespread.China’s best-known personalities appeared on her program, “The Jin Xing Show.” Brad Pitt once bumbled through some Mandarin with her to promote a film.“All my close friends teased me: ‘China would never let you host a talk show,’” Ms. Jin said, recalling when she first shared that goal with them. “‘How could they let you, with your transgender identity, be on television?’”But even as Ms. Jin’s remarkable biography has elevated her to an almost mythic level, it has also, for some, made her one of the most perplexing figures in Chinese pop culture.Ms. Jin on the set of “The Jin Xing Show” with her co-anchor, Shen Nan. For years, the show was one of the most popular in China.The Jin Xing ShowThough often lauded as a trailblazer for the L.G.B.T.Q. community, she rejects the role of standard-bearer and criticizes activists whom she perceives as seeking special treatment. “Respect is earned by yourself, not something you ask society to give you,” she said.She also has attracted fierce criticism for her views on womanhood. In a 2013 memoir, Ms. Jin wrote that a “smart woman” should make her partner feel that she was a “little girl who needs him.” On “The Jin Xing Show,” she told the actress Michelle Ye that only after giving birth would she feel complete.“You say that as if you’ve given birth,” Ms. Ye said with a nervous laugh.Ms. Jin didn’t pause. “I’ve given rebirth to myself,” she said.Ms. Jin bristles at being called a conservative. If she were a male chauvinist, she said, she would have continued living as a man. She has denounced gender-based employment discrimination and called out China’s Women’s Day as an empty commercial holiday. In May, she was featured in a Dior campaign celebrating women’s empowerment, in which she said the most important thing any woman could be was independent.Still, she admits that she is not looking to upend the rules set by men, only to help women better navigate them.In addition to appearing on television, Ms. Jin hawks products on internet livestreams.Gilles Sabrié for The New York Times“What percentage of the world’s leaders are queens or female presidents? They’re still mostly men,” said Ms. Jin. “If men conquer the world to prove themselves, women can conquer men to prove themselves.”Ms. Jin was born in 1967 in Shenyang, in China’s northeast, to an army officer father and translator mother. In memoirs, she described being pleased when family friends compared her to a “lively little girl” for her love of song and dance.At 9, she was recruited by a military dance troupe. Her mother opposed the choice, but not on gender grounds, wanting her to instead continue with regular schooling, Ms. Jin wrote. Both boys and girls could earn prestige by dancing in the military, where the arts were seen as important propaganda tools.As a teenager, Ms. Jin won a dance scholarship to New York, where in 1991 The New York Times called one of her performances “astoundingly assured.” After four years in the United States, she toured Europe — picking up French and Italian, in addition to the English, Chinese, Korean and Japanese she already knew.But in 1993, at 26, she returned to China to prepare to come out as transgender.Though she had known she was female since she was 6, she did not want to announce it until she was sufficiently prepared, Ms. Jin said. Transition surgery, though legal, was heavily stigmatized. She decided to wait until she had become one of China’s most prominent dancers.“When you haven’t accumulated enough power, you can’t speak out,” she said. “Once you’ve achieved enough strength, and people can’t knock you down, then you can face them.”Ms. Jin with members of the Jin Xing Dance Theatre in “Shanghai Tango” at the Joyce Theater in New York City in 2012.Andrea Mohin/The New York TimesHer calculation appeared correct. While some attacked her after her surgery, much of the public reception was supportive.China in some ways offers more recognition to transgender people than to gay people, said Bao Hongwei, a scholar of Chinese queer culture at the University of Nottingham, in England. In the 1980s and 1990s especially, surgery was seen as a cure that allowed transgender people to live within traditional gender roles.“She upholds all the gender norms,” Professor Bao said. “I think all this contributed to her being recognized in China’s media sphere.”Yet even as Ms. Jin hewed to certain norms, she flouted others.She founded Jin Xing Dance Theatre, the country’s first private dance group, in 1999. She became a single mother, adopting three children, though China’s one-child policy was still in place at that time.And she has made being unapologetically blunt the secret to her success on television.Ms. Jin’s television fame began in 2013, when her at-times abrasive assessments of competitors on a dance show earned her the nickname Poison Tongue. In 2015, she channeled that popularity into “The Jin Xing Show.” With guests she was warm and conspiratorial.Ms. Jin instructing dancers from her troupe in Shanghai in 2006. The Jin Xing Dance Theatre was the country’s first private dance group.Mark Ralston/Agence France-Presse — Getty ImagesBut she also didn’t hesitate to name celebrities who she thought lacked talent. She spoke openly about taboo issues, including sex.She was polarizing but wildly popular, saying on her show that 100 million people tuned in each week.Ms. Jin has consistently rejected the idea that her fame was tied to her transgender identity.“Don’t think that I did surgery and became an enchanting person. Wrong. When I was a boy, I was plenty enchanting,” she said. “Stick whatever label on me, male or female, I’m still a very luminous person.”In 2017, “The Jin Xing Show” was abruptly canceled. At the time, Ms. Jin blamed “small people” who were jealous of her success, but the details of the decision have never been made public.Since then, she has continued to run her dance troupe, sold products on internet livestreams and hosted matchmaking shows, though none has approached the popularity of her talk show.Ms. Jin has long talked openly about taboo issues, including sex.Gilles Sabrié for The New York TimesGuo Ting, a gender studies scholar at the University of Hong Kong, said Ms. Jin’s ebb in popularity coincided with a broader government crackdown on gender-related activism. While there is no clear link between the two, the state has recently sought to promote traditional values, Dr. Guo said.Still, others noted, many in China have grown more accepting of transgender people. They said they hoped Ms. Jin — vital as she had been to that acceptance — would no longer be the community’s only face.“I see Jin Xing as part of our parents’ generation: They have achieved progress in their time, but to us, they may seem outdated,” said Jelly Wang, 25, a transgender rights activist in Sichuan Province.That assessment is just fine with Ms. Jin.“I have always acted entirely according to my own wishes,” she said. “If I indirectly became an idol to some young people, that’s fine, but I have never made myself into a leader.“By living healthily and facing life positively, I’ve already positively impacted society,” she continued. “That’s enough.” More

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      in Movies

      ‘The Boys in Red Hats’ Review: Cool Story, Bro

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      This documentary explores the incident on Jan. 18, 2019, when a high school student grinned and stared at a Native American demonstrator at a raucous Lincoln Memorial gathering.Jonathan Schroder’s “The Boys in Red Hats” is a maddening instance of a movie at war with itself. That’s appropriate enough since its subject is the encounter on Jan. 18, 2019, between white high school students and a Native American demonstrator at the Lincoln Memorial. The incident became a viral flash point over one teenager’s grinning in the face of the Native American elder.As an alumnus of the students’ school, Covington Catholic in Kentucky, Schroder presents this film as his journey toward understanding. He hears out pooh-poohing parent chaperones, agitated former students, one student’s attorney and a current pupil whose identity is concealed. Black activists on the day and Covington’s penchant for pep rallies are both advanced as explanations for the teens’ behavior.Between a bro-friendly voice-over and “TMZ Live”-style bull sessions with his producer, Schroder’s exploratory pose comes to feel exasperatingly clueless. Yet the film also assembles soothingly sharp commentators who lay bare the power and race dynamics and aggression at play in the Lincoln Memorial encounter. These include Mohawk journalist Vincent Schilling; Anne Branigin, a writer for The Root; and Allissa Richardson, a journalism professor who sees a “textbook example of white privilege.”Schroder’s request to interview the Covington Catholic student who attracted so much ire is turned down, and the same happens (in person) with Nathan Phillips, the Native American drummer. (I don’t even know where to begin with his weirdly nostalgic story of being punched in the head by a Covington teacher while a student.)A fizzled ending points fingers at media bias and our “bubbles.” Some viewers of the Lincoln Memorial events might instead invoke the pioneering media theorists The Marx Brothers: “Who are you going to believe, me or your own eyes?”The Boys in Red HatsNot rated. Running time: 1 hour 27 minutes. In virtual cinemas. More

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      in Theater

      In ‘What to Send Up,’ I See You, Black American Theater

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      Our critic reflects on the significance of Aleshea Harris’s play, at BAM Fisher, for Black audiences.We didn’t know what to do about this piece.Whether I, a Black critic, should review Aleshea Harris’s breathtaking “What to Send Up When It Goes Down,” even though my former colleague Ben Brantley, a white critic, already reviewed and raved about the show’s initial run in 2018. Whether I should be in conversation with a white critic or another Black critic.This is the piece I came up with: I’m reporting on a moment in time when I, a Black critic and a Black woman in America, felt the safest and most embraced by my Blackness in a theater.On a gloomy Friday evening, I went to BAM Fisher for the play, being presented by the Brooklyn Academy of Music and Playwrights Horizons in association with the Movement Theater Company. I headed to the downstairs lobby, which featured portraits of Black men and women killed by the police. The room was full of Black people.If you can’t imagine the comfort of being with people who look like you in a space where art is being made, it’s something like sipping from a steaming cup in the dead of winter: the warmth is precious, immediate and shocking all at once.Harris, a veritable poet of a playwright who also wrote “Is God Is,” describes the play as “a space in the theater that is unrepentantly for and about Black people” — “a space for affirming, and reflecting.” She calls it “an anger spittoon” and “a dance party.” It’s true that “What to Send Up” feels less like a play than it does a series of cathartic experiences — which isn’t to say it isn’t beautiful theater, because it is still very much that.Early on in the show, directed by Whitney White, in a kind of intimate workshop, one performer (Kalyne Coleman, who is stunning as both a performer and the host) asks the audience members, who are all standing in a large semicircle, to step forward if they’d ever witnessed a race-based act of police brutality or if they’d ever been a victim of a racially motivated act of police brutality. Most people stepped forward after the former. About a dozen people, of the 50 or so in attendance, stepped forward in response to the latter, including a 30-something Black couple.Then a series of skits charts all the horrific ways Black people are stereotyped and generally misrepresented in art and in real life. There are biting parodies of troubling Black tropes in entertainment, like the supplicant servant figures in “Driving Miss Daisy” and “The Help.” And there are surreal monologues (one woman recounts how she snatched the mouth off a white man and how it flopped like a fish) alongside stepping, choral songs and spoken word.This was a show that validated my fear and sorrow as a Black citizen of this country and yet still alerted me to the privilege of having had a sheltered suburban upbringing. I thought about the first time someone directly called me the N-word, casually slinging it to the side of my face while I was walking through Midtown Manhattan one weeknight. I thought of all the times I’ve felt uncomfortable as a Black person in a space — in my career, in academia, in social settings. I thought about my growing discomfort around police officers, especially in the last several years.It’s rare for a play to allow me access to both that validation and that awareness of my privilege — because so rarely is Blackness shown onstage and so pointedly aimed toward a Black audience with all the nuances and variations that come within the experiences of their lives.Denise Manning, left, and Kalyne Coleman in “What to Send Up When It Goes Down.”Donna WardAt one point in the show, there is a symbolic Black death, tender though devastating, followed by an extended moment of silence. At another point, we were invited to write messages to Black Americans — they would join the scores of postcards with messages from other audience members that adorn the walls of the theater. Later we were asked to let out a collective, soul-cleansing scream — something I, an introvert, would usually pass on. But the mighty wall of sound led by Black voices — a great sound of exaltation and frustration and defiance all at once — invited me in, and my own voice, unsteady and hesitant, joined. It was like stretching a muscle I never realized existed; the feeling was overwhelming in its depth and release.But, I wondered, can any such space truly and wholly be for a Black audience, especially when there are white audience members there, too? Some part of me was quietly policing the white people in the theater — how they responded to certain scenes and questions, if and when they laughed at certain jokes, if they seemed to hold themselves accountable, if they were taking up too much space.As a critic and a reporter, part of what I do is read the room — how and why audiences react to the happenings onstage, and what that says about the work. But here, I didn’t want to care. In the show’s final minutes, non-Black audience members were invited to leave the theater and gather in the lobby. When I recounted this to a friend afterward, she asked what the white audiences saw, if anything, but I don’t know and — I know this is shameful to admit — I don’t care.I am concerned only with how Harris’s play made me and the other Black people in that room feel. I noted how the couple from earlier clutched each other through most of the show. At some point, the woman left and returned wet-eyed with a handful of tissues. Her partner lovingly rubbed her back.I also ended the show in tears, which I hadn’t expected — but among Black performers and audience members, I felt newly seen and safe. I had a fresh moment of realization, considering my duty as a Black critic. And as a Black poet, I had a moment of inspiration: I want more art like this.Affirmations, exclamations of joy, moments of commemoration: I’ll skip the particulars of those last few holy minutes that were exclusive to the Black audience. I want to honor and extend the loving, communal Black space Harris creates in an art form that has so few of them. And I want to keep it for myself — and for that couple and for the Black woman who, earlier in the show, had said she wished for a future version of this country where she could feel more “human.”I took a slow tour of the theater after the show, and read the messages others had left. “When you breathe, the universe sings,” one notecard read. Any other day in any other place in America, I’d probably find that sentiment too hokey. When have I ever heard singing when inhaling the air of this supposedly great free nation?But at BAM Fisher on that Friday night, I believed in a song of community, of strength and beauty and Black life despite whatever funereal tune is forced upon the lives of Black Americans. Of course I believe in theater for everyone, but I also believe in theater for Black people, and Black people alone.Leaving the venue, I thought of what a pleasure and privilege it was to receive theater gift-wrapped especially for me. And what a pleasure and privilege it is for me to laud it. But the greater pleasure? To tell you something special happened among the Black people in a theater with a qualifier: This play, non-Black theater lover, is not for or about you, and that’s perfectly fine.What to Send Up When It All Goes DownThrough July 11 at BAM Fisher, Brooklyn; bam.org More