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      in Music

      Rap Takes Over Super Bowl Halftime, Balancing Celebration and Protest

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      Dr. Dre, Snoop Dogg, Eminem, Kendrick Lamar, Mary J. Blige and 50 Cent asserted the power of hip-hop’s oldies generation on pop music’s most-watched stage.Leading up to Sunday’s Super Bowl halftime show, much ado was made over the fact that this would be the first year that hip-hop occupied the center of the concert. It was marketing copy that overlooked the glaring lateness of the achievement — that rap was finally getting the spotlight in perhaps the 20-somethingth year of hip-hop occupying the center of American pop music. Does progress this delayed still count as a breakthrough?After several years of grappling with an assortment of racial controversies, the N.F.L. likely wanted credit for showcasing Black music — especially hip-hop, the lingua franca of American pop culture — this prominently. What would some of rap music’s generational superstars — Dr. Dre, Eminem, Snoop Dogg, Kendrick Lamar — titans with little fear for their reputations, do with this most visible of platforms?The stories told on the SoFi Stadium field Sunday night were multilayered, a dynamic performance sprawling atop a moat of potential political land mines. In the main, there was exuberant entertainment, a medley of hits so central to American pop that it practically warded off dissent.Dr. Dre opened up the performance behind a mock mixing board, a nod to the root of his celebrity: the ability to mastermind sound. For the next 12 minutes, vivid and thumping hits followed, including “The Next Episode,” a wiry collaboration between Dr. Dre and Snoop Dogg, wearing a blue bandanna-themed sweatsuit; “California Love” (mercifully, delivered without a hologram of Tupac Shakur, as some had rumored); Eminem’s stadium-shaking “Lose Yourself”; Lamar’s pugnacious and proud “Alright”; and a pair of songs from Mary J. Blige, the lone singer on the bill.50 Cent, hanging upside down from the ceiling of the set, was an unannounced guest, performing his breakout hit “In Da Club,” one of Dr. Dre’s seminal productions. (This was almost certainly the most bleeped halftime show ever.)Mary J. Blige, the lone singer on the bill, performed two songs including “No More Drama.”AJ Mast for The New York TimesThe performances were almost uniformly excellent. Lamar was stunning — ecstatically liquid in flow, moving his body with jagged vigor. Snoop Dogg was confident beyond measure, a veteran of high-pressure comfort. Eminem, insular as ever, still emanated robust tension. Blige was commanding, helping to bring the middle segment of the show into slow focus with a joyous “Family Affair” and “No More Drama,” rich with purple pain. And Dr. Dre beamed throughout, a maestro surveying the spoils of the decades he spent reorchestrating the shape and texture of pop.But the true battles of this halftime show were between enthusiasm and cynicism, censorship and protest, the amplification of Black performers on this stage and the stifling of Black voices in various stages of protest against the N.F.L. Just a couple of weeks ago, the N.F.L. was sued by the former Miami Dolphins head coach Brian Flores who said he had faced discriminatory hiring practices.This halftime show, which scanned as an oasis of racial comity if not quite progressivism, was the third orchestrated as part of a partnership between the N.F.L. and Jay-Z’s entertainment and sports company, Roc Nation, that was struck in the wake of the kneeling protests spawned by Colin Kaepernick in 2016.“It’s crazy that it took all of this time for us to be recognized,” Dr. Dre said at the game’s official news conference last week, underscoring that the N.F.L. essentially chose to wait until hip-hop had become oldies music — apart from Lamar, all the artists Sunday had their commercial and creative peaks more than a decade ago — in order to grant it full rein on its biggest stage.The N.F.L. is notoriously protective of its territory, and mishaps at the halftime show — Janet Jackson’s wardrobe malfunction, M.I.A.’s middle finger — have tended to cause outsized public brouhahas. Halftime may well be one of the last stages in this country where hip-hop still feels like outsider music, amplifying the sense that the interests of the league and of the performers might not have been fully aligned.Eminem concluded “Lose Yourself” on one knee.AJ Mast for The New York TimesThis year’s event also took place in Inglewood, just 20 minutes west of Compton, where Dr. Dre was a founder of N.W.A, one of the most important hip-hop groups of all time, godfathers of gangster rap and agit-pop legends. Compton was embedded into the stage setup: the buildings included signs for its various landmarks, including Tam’s Burgers, Dale’s Donuts, and the nightclub Eve After Dark, where Dr. Dre used to perform with his first group, World Class Wreckin’ Cru. The dances, from Crip-walking to krumping, were Los Angeles specific. Three vintage Chevrolet Impalas served as visual nods to lowrider culture. Lamar performed his segment atop a massive aerial photograph of the city.Understand the N.F.L.’s Recent ControversiesCard 1 of 5A wave of scrutiny. More

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      in Theater

      The Creators of ‘On Sugarland’ Build a Site of Mourning and Repair

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      Ritual and healing are at the center of Whitney White and Aleshea Harris’s new play about a Black community that loses its members to a perpetual war.In the mobile home-lined cul-de-sac at the center of the new play “On Sugarland,” grief is pervasive. A memorial of dog tags, boots and other personal items of fallen soldiers sits center stage, a reminder of a community’s losses. Daily rituals, from services with singing, dancing and shouting to a boy shaving his father’s chin, move mourning from expressions of sorrow to utterances and activities that keep the dead in communion with the residents.“We got a frequency other folk can’t pick up on,” one character says.“On Sugarland,” about a community that is constantly losing its members to a perpetual war, gives new meaning to what Ralph Ellison called the lower frequencies. A register, in this case, that situates life and death on a continuum. The play itself is the latest collaboration between the playwright Aleshea Harris and the playwright and director Whitney White, who previously worked together on the acclaimed “What to Send Up When It Goes Down.” That work, combining an interactive ritual performance with an absurdist parody, bore witness to the many deaths of Black people to police and vigilante violence. Bearing witness is a responsibility that expands justice, James Baldwin wrote.“On Sugarland,” in previews at New York Theater Workshop, follows a preadolescent Sadie as she comes to terms with her mother’s death in combat. The weight of the loss, however, does not prevent her from tapping into her superpower — invisibility. Sadie uses it to her advantage. She can make the dead walk. She can also make the dead talk. And she can act as a conduit to help ease the sting of death. The naming of gods, references to super powers and the repetition of language heighten the play’s sense of reality.Kiki Layne, left, as Sadie and Adeola Role as Odella in “On Sugarland” at the New York Theater Workshop. The play draws elements from Greek tragedy, Southern gothic, Afro-surrealism and hip-hop.Sara Krulwich/The New York TimesHarris, 40, who is also a spoken word poet, uses her text to reshape words. Her characters whisper, shout, elongate a vowel or express rhythmic cadence, allowing language to escape the familiar. “I’m not really a singer, but I can hold a tune,” Harris said. “I think a lot about the sonic experience of the things that I’m writing. I feel like they need to hit the right note in order to resonate the way that I want them to.”She showcased her ability to mix genres — spaghetti western, tragedy and hip-hop — in “Is God Is,” a tale of twins enacting a revenge fantasy. Just as multifaceted, “On Sugarland” features a Greek chorus called the Rowdy and draws elements from Southern gothic, Afro-surrealism and hip-hop, producing sounds that prepare the audience for the otherworldly occurrences that eventually unfold.White, 36, also an actor and musician who grew up in Chicago, often incorporates aural traditions into her work as well. Music was always there. Reflecting on her time at Catholic school, she said: “We had liturgical music, which is where you sit and learn the songs, old school, and you look at the hymnals, and you learn to read music and sing. Religious music was how I started loving the arts and loving music. Then I got involved with theater.”Of Harris’s work, White said: “It has a rhythm and a feeling. It feels like you’re hearing notes, and tones and movements.”Echoing Ntozake Shange’s choreopoetic drama “For Colored Girls Who Have Considered Suicide / When the Rainbow is Enuf,” which is set to return to Broadway in April, and the works of other Black arts movement playwrights, including Amiri Baraka, Ed Bullins and Sonia Sanchez, “On Sugarland” mines the wealth of characteristic Black expression without reproducing stereotypes. It presents a vengeful young girl, her aunt who is suffering from addiction and a sensuous elderly neighbor who finds frumpiness offensive.In a recent interview, Harris and White talked about their new work and how their collaborations have helped them evolve as artists. These are edited excerpts from the conversation.“Black work can be as experimental and aesthetically excellent as anything else, and we shouldn’t settle,” said White, right, about the lessons she’s learned from working with Harris. Jasmine Clarke for The New York TimesHow does the play create new ways to see Black women?WHITNEY WHITE None of them are stereotypes. None of them are tropes I’ve seen before. While they do dip into things that are familiar to me, they’re not flat, they’re quite complex, they’re just delicious. If you look at all of the roles [in Harris’s work], from “Is God Is” to “What to Send Up” to “On Sugarland,” these three plays create work that people can sink their teeth into for their whole lifetime and what a gift is that.ALESHEA HARRIS It was with great delight that I presented the elder women. I was very excited to create a role for two elder Black women who had a lot of meat inside of their stories and got to be very engaged and activated inside of the tale. I hope it feels like a boon to other Black women who are bearing witness to the work.What types of cultural and theatrical rituals does your work draw from?HARRIS I remember when I started writing “What to Send Up When It Goes Down” that my grad school mentor, Douglas Kearney, reminded me that a ritual is meant to bring something into being, and that just felt like a provocation. For the residents of the cul-de-sac in “On Sugarland,” I was really interested in exploring what their ritual of grieving could be. That wasn’t quite a funeral; that was another spiritual expression of care.WHITE There’s a great range of emotion, and ritual is complex. You’ll go to a family service, one person’s laughing, one person’s crying, one person’s being inappropriate. It is like this multifaceted emotive color wheel of Black life that I feel like it is my job to make sure it’s onstage. Because so often the way Black ritual is depicted onstage and onscreen is this very grim, one-noted thing. Actually, like the life cycle, communities and individuals within those communities possess so much. I want to make sure that my people are as alive, and specific, and colorful, and human as possible.What inspired the chorus, or as they are named, the Rowdy?HARRIS The chorus is embodying the innocence of the community and the Black community at large, an innocence that’s criminalized. There’s this language from Evelyn [a character in the play] about the chicks being snatched up from beneath their mothers, and they’re conscripted, they’re being sent off to fight in the war, so their numbers are dwindling.My psychic proposition is to remind us that we are complex, that there’s nothing inherently bad. That there’s great joy in what we do. Just in Black expression, Black mundane expression around the block is gorgeous. It isn’t always held up as such. The proposition is to see ourselves with great complexity and love.WHITE Aleshea sent me a video early on in the process, and she said, “This is the video that inspired the Rowdy.” It’s this beautiful group of young Black people with this speaker, just radically taking up space in a celebratory way that moves through their bodies.When I watch that video, it reminds me of being young in Chicago, growing up, spending time on the South Side with all these other young Black people my age. We would just take over the community, and that wasn’t a negative thing — it was a beautiful thing. It’s so sad that our communities so often are criminalized and viewed in these negative ways. What does it mean to see a group of young people in the prime of their lives die off one by one? What does that say about what these characters are experiencing in the world?How have you, as artists, changed through your collaboration?WHITE Aleshea is making work that is giving voice to the deepest parts of the Black experience. I feel that the way she has changed my work is that I realize I don’t have to settle on stereotypes. I don’t have to settle with naturalism. I don’t have to do things the safe way.The work can be as aesthetically challenging as it is culturally significant. I don’t have to settle until I have work that is as strong and rigorous as possible. Working with her has changed my understandings of what I know to be possible and what I’ve always believed was possible. Black work can be as experimental and aesthetically excellent as anything else, and we shouldn’t settle for anything less.HARRIS Working with Whitney has emboldened me and reminded me that what I want to do is possible. The weird things that I’m doing with language on the page can ring, can scream in a body. Let’s be disruptive of respectability politics. Whitney also understands my desire to present Black women with great muscularity onstage. We understand the rules. We understand how we should conduct ourselves. We were taught how to present ourselves in the world so that we could stay safe. I think she agrees with me that those things aren’t keeping us safe. So, we might as well be fearless. More

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      in Movies

      Study Finds Sustained Progress for Female Directors and Filmmakers of Color

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      But women of color are still not getting feature directing jobs in Hollywood, the annual report on top-grossing movies finds.For the first time in a long time, Dr. Stacy L. Smith is feeling optimistic. The director of the University of Southern California’s Annenberg Inclusion Initiative has been studying the gender and race breakdown of Hollywood’s top-grossing directors since 2007, and finally has some good news to report. For the first time since her work began, Smith has seen sustained progress for women and people of color working behind the camera.Over the 15 years of the study, which analyzed 1,542 directors, only 5.4 percent were women. In 2020, that percentage rose to 15 percent and in 2021, it stood at 12.7 percent. Despite that recent drop, and despite the fact that the proportion is nowhere close to reflecting the American population, which is 51 percent female, Smith is encouraged that the numbers have stayed in the double digits for a sustained period of time.“I think that the people that are running these large companies that are largely responsible for about 90 percent of the market share are finally starting to diversify,” Smith said in a phone interview. “And we’re not only seeing this with gender, we’re also seeing big gains with race/ethnicity in the second year of the pandemic. Despite the uncertainty around the box office, there seems to be a concerted effort to correct the biases of the past.”The news comes the day after “The Power of the Dog” director Jane Campion made history, becoming the first woman to be nominated twice in the best director category for the Academy Awards. (She was previously nominated in 1994 for “The Piano.”)When it comes to underrepresented racial and ethnic groups, which includes Black and Latino filmmakers, the percentage of directors reached a 15-year high: 27.3 percent. The group with the least amount of traction directing features are women of color, who still make up only 2 percent of the total.“When Hollywood thinks of a woman director, they’re thinking of a Caucasian woman, and when they think of a person of color directing, they’re thinking about a male,” Smith said, pointing to the fact that female directors of color earn the highest reviews according to Metacritic yet most often are given lower production budgets and fewer marketing dollars from their studio beneficiaries.To address this disparity head on, the Annenberg Inclusion Initiative is starting a $25,000 scholarship program for a woman of color during her senior year at an American film school. In addition to the financial aid, the winning student will be advised by a group of Hollywood executives and talent, including Donna Langley, the chairman of the Universal Filmed Entertainment Group, Kevin Feige, the president of Marvel Studios, and Jennifer Salke, the head of Amazon Studios, among others.Five Movies to Watch This WinterCard 1 of 51. “The Power of the Dog”: More

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      in Television

      David Olusoga Wants Britain to Face Its Past. All of It.

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      For more than a decade, the historian and broadcaster’s work has focused on bringing his country’s uglier histories to light. Recently, more people are paying attention.LONDON — In December, when a British court cleared four Black Lives Matter protesters of criminal damages for toppling the statue of Edward Colston, a 17th-century slave trader, in June 2020, it was thanks in part to David Olusoga’s expert testimony.Olusoga, a historian whose work focuses on race, slavery and empire, felt a duty to agree to address the court on behalf of the defense, he said in a recent interview, since “I’ve been vocal about this history.”At the trial in Bristol, the city in southwest England where the Colston statue was toppled, Olusoga, 52, told the jury about Colston’s prominent role in the slave trade and the brutalities suffered by the African people Colston sold into slavery.The closely watched court decision was greeted with concern by some in Britain and relief by others, and Olusoga’s role in the defense offers just one recent example of his work’s impact on British society.Olusoga’s comments in court are consistent with a frequent focus of his wider work as one of the country’s most prominent public historians: that long-forgotten or buried past injustices can be addressed in the present day in public-facing, accessible media.Olusoga in a scene from the docu-series “One Thousand Years of Slavery” on the Smithsonian Channel, for which he served as an executive producer.Smithsonian ChannelOlusoga’s latest TV work is “One Thousand Years of Slavery,” which premieres on the Smithsonian Channel on Monday. The show, which he executive produced alongside Bassett Vance Productions, a production company helmed by Courtney B. Vance and Angela Bassett, takes a wide-ranging, global look at slavery through the familial stories of public figures like Senator Cory Booker and the actor David Harewood.One of Olusoga’s best-known projects is “Black and British: A Forgotten History,” which explored — through a BBC television series accompanied by a best-selling book — the long and fraught relationship between Black people and Britain, introducing many people to Black communities here that date back to the Roman times.“I’m interested in the histories we don’t tell. I’m not interested in retelling stories that we’ve told a thousand times,” Olusoga said. “I’m interested in telling stories that are unfamiliar.”Olusoga, who is half-Nigerian, traces this focus to his mother telling him when he was a child that Nigerian soldiers served in World War II. In that moment, his interest in history overlapped with his attempts to understand his Black and British identity, he said. “It made me realize not just that there was more to this for me, but also that I wasn’t being told the whole truth,” he said. “And a lot of what I do is from that moment of realization.”The historian was born in Lagos to a Nigerian father and a white British mother. He moved to Britain as a child and grew up in northeast England with his mother and siblings. In the book “Black and British,” he spoke of the racial tensions of the 1970s and 1980s and a campaign of racist abuse his family experienced, which forced them to leave their home.Olugosa’s “Black and British: A Forgotten History” explores the long and fraught relationship between Black people and Britain.Despite having a difficult time in school — Olusoga was diagnosed with dyslexia at age 14 — there he developed a love of history from a favorite teacher and the television he watched. He studied history at university but opted for a career in TV over academia. For Olusoga, “history was naturally public,” he said. “I chose very deliberately to leave universities and go into television in order to make history.”After 15 years in TV production, he started appearing in front of the camera. He’s now a fixture on British screens presenting shows like “A House Through Time,” which each season tells the story of a British house and its inhabitants over the centuries. In 2019, Olusoga was awarded an Order of the British Empire for services to history and community integration (which he struggled to accept because of its association with the violent acts of the empire).In an email, Mary Beard, the author of “Women and Power” and a professor of classics at Cambridge University, praised Olusoga’s skills of persuasion. She remembered that, when filming “Black and British” with Olusoga in a rural English village, an older white woman said she was “proud” to know that one of the earliest inhabitants of her village had been Black after being presented with a reconstruction of that ancient woman’s face.“That is the Olusoga effect,” said Beard, who is another one of Britain’s best-known historians. “He has a real gift for telling stories straight and winning people to seeing things in a different way. It is a very rare gift.”This is also evident in the impact of “Unremembered,” a 2019 documentary that was made by his production company, Uplands Television. The show, presented by David Lammy, a Black Member of Parliament, brought to public consciousness that African and Asian soldiers who died in World War I were not commemorated in the same way as their white comrades, and many lie in unmarked graves. The program ultimately led to a public apology from Prime Minister Boris Johnson’s government.In recent years, Olivette Otele, Britain’s first Black female history professor and the author of “African Europeans: An Untold History,” has seen a shift in how the Black experience is included in British and European history, which she credits in part to Olusoga.“In academia, we do all we can, but to be able to democratize, to reach wider audiences has made such a huge difference, so much so that it’s becoming normal to engage with these topics,” Otele said in a recent interview.Olusoga studied history but opted for a career in television over academia, as he believes history is “naturally public.”Alexander Turner for The New York TimesFor Olusoga, this shift was surprising. “I’ve been telling these stories on radio and television, and fighting for them to be told, for my entire career, and I’ve done nothing different,” he said. “I think what’s happened is the world has changed around me and I think people are more interested in listening.”At the same time, since the 2020 murder of George Floyd and subsequent Black Lives Matter protests, there have been contentious debates about what gets included in Britain’s public history. In late 2020, following the toppling of the Colston statue, the British conservation charity the National Trust released a report exploring links between some of its sites and colonialism and slavery. The report was dismissed as “woke” by some conservative politicians and many in Britain’s right-wing press.Yet Olusoga said debates like this show that certain segments of the population reject the uglier elements of British history. The past is sometimes used to make British people feel “that we were magical people from a magical island that’s always been on the right side of history,” he said.But, “if you only want to tell yourself the positive stories from your past,” he said, “then that necessarily means you cannot have an honest reckoning with your past.”He added: “And that’s Britain’s issue.” More

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      in Music

      Spotify Stands by Joe Rogan: ‘Canceling Voices Is a Slippery Slope’

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      Spotify is not canceling Joe Rogan.Two weeks into an evolving and far-reaching controversy over its star podcaster, who has been accused of spreading misinformation about the coronavirus, and condemned for his past use of a racial slur, Spotify has faced growing pressure to take a stronger stance about the podcasts it hosts.But in a memo to employees over the weekend, Daniel Ek, the company’s chief executive, discussed the recent removal of a number of episodes and made it clear that it would not drop Rogan’s show, “The Joe Rogan Experience.” That show has been exclusive to Spotify since 2020, when the company made a licensing deal with Rogan that has been reported to be worth $100 million or more.“I do not believe that silencing Joe is the answer,” Ek wrote in the memo, which Spotify provided to The New York Times. “We should have clear lines around content and take action when they are crossed, but canceling voices is a slippery slope.”Ek also confirmed that Spotify recently removed dozens of episodes of “The Joe Rogan Experience” after a compilation video was shared online by the singer India.Arie showing Rogan repeatedly using a racial slur on his show. In a video over the weekend, Rogan apologized and called it “the most regretful and shameful thing that I’ve ever had to talk about publicly,” though he also said that at the times he made those comments — over 12 years of his podcast, Rogan said — he had believed that they were acceptable in context. Many commentators found that apology insufficient.In his memo, Ek said that Rogan made the decision to remove the episodes, which appear to number about 70, after meetings with Spotify executives and after “his own reflections.”Ek also said that Spotify would invest $100 million for the “licensing, development and marketing” of music and other forms of audio “from historically marginalized groups.” What that would entail was not immediately clear. Spotify licenses most of its music from record labels and music distributors, and music from Black artists and other minorities are among the most popular on the platform; Spotify has also promoted minority podcasters with its “Sound Up” program, for example. Representatives of the company did not respond to a request for clarification.Since Jan. 24, when Neil Young demanded that his music be removed from Spotify, citing complaints from health professionals about Covid-19 misinformation on Rogan’s show, the company has faced a mini boycott from musicians, and constant criticism online. Joni Mitchell, Arie and Young’s sometime bandmates in Crosby, Stills and Nash, have all pulled their music. A handful of other artists, like the alternative band Failure, have followed suit, while others have staged protests of various kinds. The band Belly, for example, added a “Delete Spotify” banner to its own Spotify profile page, and explained on social media that for many artists, removing their music from the service is easier said than done.In media circles, Spotify’s stance over Rogan has also raised questions about the responsibility of online companies to police the content on their platforms. In recent years, Facebook, Twitter, YouTube and others have come under frequent attack for the content they host, usually about politics or the pandemic. They have responded with a variety of measures, but tended to avoid labeling themselves as publishers.That stance has been more difficult for Spotify, given its exclusive deal with Rogan. In his memo, Ek doubled down on recent comments denying that Spotify is Rogan’s publisher. In a company town hall last week, he told employees that despite its exclusive arrangement with Rogan, Spotify did not have advance approval of his shows, and could remove his episodes only if they ran afoul of Spotify’s content guidelines. (Spotify released those platform rules for the first time last week; it was not clear whether the episodes that were removed last week violated them.)In his letter, Ek alluded to growing employee discontent about that position, and said he was “wrestling with how this perception squares with our values.”“I also want to be transparent,” he added, “in setting the expectation that in order to achieve our goal of becoming the global audio platform, these kinds of disputes will be inevitable.” More

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      in Music

      Joe Rogan Apologizes for ‘Shameful’ Past Use of Racial Slur

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      His apology came as listeners said that as many as 70 episodes of “The Joe Rogan Experience” podcast had been quietly taken off Spotify; the company has yet to comment on the reported removals.As pressure has intensified on Spotify and its star podcaster Joe Rogan, listeners reported that the company had quietly removed dozens of episodes of his show, while Rogan apologized early Saturday for his use of a racial slur in past episodes.In an Instagram video, Rogan — whose talk show, “The Joe Rogan Experience,” is Spotify’s most popular podcast, and has been available there exclusively for more than a year — addressed what he called “the most regretful and shameful thing that I’ve ever had to talk about publicly.” A compilation video showed Rogan using the slur numerous times in past episodes of his show; it had been shared by the singer India.Arie, who has removed her catalog from Spotify in protest of what she called Rogan’s “language around race.”Rogan said the compilation was drawn from “12 years of conversations” on his show, and that it looked “horrible, even to me.” The clips, he said, had been taken out of context, which he said included discussions about how it had been used by comedians like Richard Pryor and Redd Foxx, who were Black, and Lenny Bruce, who was white.When posting the clip compilation, Arie said that Rogan “shouldn’t even be uttering the word. Don’t say it, under any context.” In his video, Rogan said that he had come to agree with that view. “It’s not my word to use,” he said. “I’m well aware of that now.” He added that he had not spoken the slur “in years.”This week, Arie joined a small but influential boycott of Spotify led by the musicians Neil Young and Joni Mitchell, who cited complaints by health professionals that guests on Rogan’s show had spread misinformation about the coronavirus.In his latest video, Rogan also discussed a clip from another podcast episode, which he said he had deleted, in which he described seeing “Planet of the Apes” at a theater in a Black neighborhood in Philadelphia. “I was trying to make the story entertaining and I said it was like we got out and we were in Africa. It’s like we were in ‘Planet of the Apes,’” he said, adding that it was an “idiotic” thing to say that “looks terrible even in context.”Listeners noticed that as many as 70 episodes of “The Joe Rogan Experience” had been quietly removed in recent days by Spotify. Neither Rogan nor Spotify has given an explanation, and representatives of the company did not immediately respond to a request for comment on Saturday. Commenters on Reddit speculated that some of the missing episodes may have contained the slur, although that was unclear.Understand the Joe Rogan-Spotify ControversyCard 1 of 5A brash personality. More

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      in Theater

      Artistically in Sync, and Reunited for ‘The Merchant of Venice’

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      Arin Arbus and John Douglas Thompson are collaborating on their fifth play, a Theater for a New Audience production that begins previews Saturday.More than 25 years later, John Douglas Thompson still remembers the summer heat that made him sweat beneath his costume. He remembers lines, too, that have been stored in his brain ever since — like the “Hath not a Jew eyes” speech, in which his character, the moneylender Shylock, asserts his own humanity.And then there was the spit. Each performance of “The Merchant of Venice,” on an outdoor stage at Shakespeare & Company, in western Massachusetts, started with Thompson walking past his fellow cast members while they spat at him, in character: Christians displaying their contempt for a Jew. It felt horrible — he remembers that as well — but it did lock him into the experience of the man he was playing.“I’d, you know, wipe it off,” Thompson said. “And I just had to keep going. I had to suffer that.”He was still training as an actor then, in 1994; his Shylock was part of a student production by the company. But he has long since established himself as “one of the most commanding classical actors around,” as the critic Ben Brantley once called him. And Shylock, it turns out, is a role that Thompson wanted to revisit.His performance — in a Theater for a New Audience production, starting previews on Saturday at the Polonsky Shakespeare Center in Brooklyn — appears to be, according to the theater’s research, the first time a Black actor has played the role on a professional stage in New York City. It is also Thompson’s fifth play with the director Arin Arbus, a collaboration that started with her acclaimed “Othello” in 2009.Thompson with Nate Miller, center left, and Maurice Jones (center with hat) during a rehearsal of “The Merchant of Venice.”Amir Hamja for The New York TimesThat show was her professional debut, and she’d had to persuade him to play the title role. He risked it partly because, in his experience, white men directing that tragedy “tend to zero in on Iago and really leave the Black actor playing Othello to fend for themselves,” he said, whereas “the female director being a minority, as the Black actor playing Othello is also a minority, there’s just a connection there.”By now — after also starring in Arbus’s productions of “Macbeth,” Ibsen’s “A Doll’s House” and Strindberg’s “The Father,” all for Theater for a New Audience — he says that hers are precisely the “careful hands” he needs to help him shape a role as complex as Shylock in a play as controversial as “The Merchant of Venice.”In a joint interview on a January afternoon at a rehearsal space in downtown Manhattan, Thompson, 58, and Arbus, 43, were easy together behind their face masks. Filling in the blanks in each other’s sentences, they seemed artistically in sync in a way that felt organic, not rehearsed. Arbus observed that they argue well — an underrated skill.“I hope to one day be her muse,” Thompson said, and she laughed delightedly.“The Merchant of Venice” is one of those Shakespeare plays that defy easy classification. Technically it’s a comedy, ending sans blood bath and with couples reunited. Yet there is heartbreak in it, not least because Shylock’s beloved daughter, Jessica, betrays and deserts him. And Shylock, like Othello, is an outsider in his own society.Enduringly divisive, the play bristles with bigotry: the antisemitism that is aimed at Shylock, who over the centuries has often been portrayed in ugly caricature; and the anti-Blackness that Portia, the principal character and Shylock’s courtroom nemesis, spouts repeatedly.Arbus working with Alfredo Narciso, seated, and Sanjit De Silva, right. (In the background are Varín Ayala, left, and  Nate Miller.)Amir Hamja for The New York Times“People have issues with this play just on the page,” said Arbus, who, like Thompson, views Shakespeare as depicting bigotry, not endorsing it. She was on staff at Theater for a New Audience when it staged its last production of the play, starring F. Murray Abraham and directed by Darko Tresnjak. It was the only time Arbus has known the theater to get hate mail.The idea for a new production of “Merchant” came from Thompson, whom she described as an actor with “an enormous intellectual appetite and an enormous emotional appetite.”He also has some shiny recent credits in high-profile prestige TV series. Last year, he played Chief Carter, the boss of Kate Winslet’s title character, in the HBO hit “Mare of Easttown”; currently, he can be seen as Arthur Scott, the father of Denée Benton’s character and the husband of Audra McDonald’s, in Julian Fellowes’s HBO glam-o-drama, “The Gilded Age.”Plans for this “Merchant” were already afoot when the Black Lives Matter protests of 2020 sparked a racial reckoning. Ask Thompson whether his exploration of the character has changed since then, and he mentions the wider lens on hatred that his depiction — of a Jewish Shylock who is also a Black Shylock — will open up at a time of ever more belligerent public expression of antisemitism and anti-Blackness.He speaks, too, about the buildup of daily indignities and humiliations that Shylock endures before he gets a chance to exact revenge — when Antonio, the contemptuous merchant of the title, fails to repay a loan on time, and Shylock demands as penalty the pound of flesh that their contract stipulates.“What is it that drives someone to say, ‘No more’?” Thompson asked. “How does one who has been discriminated against horribly and treated horribly, how does that person get agency for themselves in a world that refuses, wants to keep them as a second-class or no-class citizen?”Thompson wants to examine why Shylock abandons rationality, insists on a moral wrong and then — this is the sticking point — refuses to relent.What’s fascinating about Shakespeare’s poetry, Douglas said, “is when you let it go with someone of a different culture, of a different race, of a different gender and allow them to be themselves in that language, it’s beautiful.”Amir Hamja for The New York Times“What Shylock is up against is so much bigger than him,” he said. “And I think that’s where the irrationality comes in: ‘I can’t take it anymore.’”Thompson is, of course, not the first Black American to play Shylock in a professional production. That distinction probably goes to the 19th-century Shakespearean Ira Aldridge, though he had to leave New York for Europe to do it.In contemporary times, Paul Butler played the role for the director Peter Sellars in Chicago in 1994, and Johnny Lee Davenport at Milwaukee Shakespeare in 2005.Arbus’s staging — a coproduction with Shakespeare Theater Company in Washington, D.C., where it will run in the spring — surrounds Thompson with a racially diverse cast. In consultation with the scholar Ayanna Thompson, a specialist in issues of race in Shakespeare, Arbus said she asked the actors “to bring their backgrounds into the characters that they’re playing.”And in contrast with much American theater in recent decades, which in using colorblind casting has sought to teach playgoers to look past race, Arbus says she intends her audiences to see it, and to think about it.To John Douglas Thompson, their “full-bodied, color-conscious, diverse production is a clarion call,” a way of debunking even unconscious biases on the part of audience members and asserting that Shakespeare’s words belong to more than just a narrow slice of the populace.“The most fascinating thing about this poetry,” he said, meaning all of Shakespeare, “is when you let it go with someone of a different culture, of a different race, of a different gender and allow them to be themselves in that language, it’s beautiful. And I think it’s educational. Then you can learn about people, you know, you really can.”A Shakespeare evangelist through and through, Thompson considers the plays “a birthright,” and likens them to “mother’s milk.”At home in the Bedford-Stuyvesant neighborhood of Brooklyn, he has five to 10 copies of each of Shakespeare’s plays, he said — and 15 separate editions of “The Merchant of Venice,” lately placed strategically around his prewar apartment, so that one is never more than an arm’s length away.Arbus says that part of what makes Thompson so compelling onstage is that “he’s very sensitive to the language, very sensitive to other actors.”Amir Hamja for The New York Times“It’s a one-bedroom kind of loft,” he said, “but everywhere there’s a chair or a table, I just want to have it, because I don’t want to go searching for the script, you know what I mean?”It helps to immerse himself that way, and he likes that each version has different scholars’ notes, with possibly slightly varied text. He has even more copies of “Othello” — 16 or 17, he thinks.Arbus, applauding the wisdom of keeping multiple editions, cited a version of “Othello” whose editor had reassigned one of Desdemona’s lines to Emilia, and in the process done away with a key to Desdemona’s character.“You see?” Thompson marveled. “That is fascinating. From a line.”Later, by phone, Arbus would say that part of what makes Thompson so compelling onstage is that “his nerves are closer to his skin than many people’s are, in that he’s very sensitive to the language, very sensitive to other actors.”“It’s these big stories that I feel satisfy his soul in a way that maybe nothing else does,” she said.But that afternoon in the rehearsal space, Thompson was talking about trust — about how he would probably say yes to doing another Shakespeare play with Arbus even before she told him which one she had in mind.“I mean, she may say, ‘OK, it’s going to be a comedy,’” he said. “And I hate comedies. I would still do it.”Rising ever so slightly to his bait, Arbus didn’t mention a title, just a potential role, as distant from Shylock and “The Merchant of Venice” as Shakespeare could be — the weaver-turned-ass in “A Midsummer Night’s Dream.”“Bottom, Bottom, Bottom,” she said.“I’d say OK,” Thompson said. “I’ll do it with Arin.” More

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      Whoopi Goldberg Apologizes for Saying Holocaust Was ‘Not About Race’

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      Ms. Goldberg’s comments, on Monday’s episode of “The View,” came amid growing ignorance about the Holocaust and rising antisemitism.Whoopi Goldberg, the comedian and actress who is also a co-host of the ABC talk show “The View,” said repeatedly during an episode of the show that aired on Monday that the Holocaust was not about race, comments that come at a time of rising antisemitism globally. She later apologized.In the episode, Ms. Goldberg said the Holocaust was about “man’s inhumanity to man” and “not about race.” When one of her co-hosts challenged that assertion, saying the Holocaust was driven by white supremacy, Ms. Goldberg said: “But these are two white groups of people.”She added, “This is white people doing it to white people, so y’all going to fight amongst yourselves.” As she continued to speak, music came on, indicating a commercial break.There was a fierce backlash. Jewish groups said Ms. Goldberg’s comments were dangerous and the latest example of growing ignorance about the Nazi genocide. During World War II, under a policy of mass extermination, the Nazis killed six million Jews — about a third of the world’s Jewish population at the time — because they believed Jews were an inferior race.Later Monday, Ms. Goldberg appeared on Stephen Colbert’s “The Late Show” where she apologized, explaining that, as a Black person, she thinks of racism as being based on skin color but that she realized not everyone sees it that way. “I get it. Folks are angry,” she said. “I accept that, and I did it to myself.”She apologized again on Tuesday at the start of “The View.” She expressed remorse over her remarks, saying she realized that they were misinformed and that she had misspoken.“I said something that I feel a responsibility for not leaving unexamined because my words upset so many people, which was never my intention,” Ms. Goldberg said. “And I understand why now, and for that I am deeply, deeply grateful because the information I got was really helpful and helped me understand some different things.”On Monday, Ms. Goldberg had been discussing a Tennessee school district’s recent decision to remove a Pulitzer Prize-winning graphic novel about the Holocaust from its curriculum when she made her initial comments on Monday’s episode. On Monday night, she released a statement apologizing for them. On Tuesday, she said that she had learned from the experience.“It is indeed about race because Hitler and the Nazis considered Jews to be an inferior race,” she said. “Now, words matter, and mine are no exception. I regret my comments, as I said, and I stand corrected. I also stand with the Jewish people, as they know and y’all know because I’ve always done that.”During an appearance on the show on Tuesday, Jonathan Greenblatt, the chief executive of the Anti-Defamation League, said it was critical to combat hate and misinformation about the Holocaust.“The Holocaust happened and we need to learn from this genocide if we want to prevent future tragedies from happening,” Mr. Greenblatt said.Mr. Greenblatt suggested that “The View” should consider adding a Jewish host to its panel.“Think about having a Jewish host on this show who can bring these issues of antisemitism, who can bring these issues of representation to ‘The View’ every single day,” he said.Ms. Goldberg, 66, did not mention having a Jewish background, as she has in the past. She has said in interviews that she does not practice any religion but identifies as Jewish and adopted her distinctive stage name partly because of that. She was born Caryn Johnson.In 1994, Ms. Goldberg mentioned her ties to Judaism in an interview with The Orlando Sentinel, after the Anti-Defamation League criticized a recipe that she contributed to a charity cookbook for “Jewish American princess fried chicken.” The title was meant to be tongue-in-cheek, she said.“I am a Jewish-American princess,” she told the newspaper. “That’s probably what bothers people most. It’s not my problem people are uncomfortable with the fact that I’m Jewish.”This week, the criticism of Ms. Goldberg’s remarks was intense. Before he was invited onto “The View,” Mr. Greenblatt of the Anti-Defamation League wrote on Twitter: “No @WhoopiGoldberg, the #Holocaust was about the Nazi’s systematic annihilation of the Jewish people — who they deemed to be an inferior race. They dehumanized them and used this racist propaganda to justify slaughtering 6 million Jews. Holocaust distortion is dangerous.”And Mrs. Goldberg’s former co-host, Meghan McCain, said on Twitter on Monday that antisemitism was “a poison that is increasingly excused in our culture and television — and permeates in spaces that should shock us all.”According to a 2014 report by the Anti-Defamation League, more than one billion people globally hold antisemitic views. More than a third of people in the 102 countries polled had never heard of the Holocaust, the report found.Jewish communities around the world have indicated an increase in annual antisemitic incidents, according to research by the Anti-Defamation League. That feeling is pronounced in Europe, where 89 percent of Jews felt that antisemitism in their countries had increased between 2013 and 2018, according to a 2018 European Union survey of about 16,500 Jewish people.The survey also found that 40 percent of European Jews worried about being physically attacked, and across 12 E.U. countries where Jews have been living for centuries, more than a third said they were considering emigrating because they no longer felt safe as Jews.Last month, the United Nations adopted a resolution that condemns denial and distortion of the Holocaust. Ms. Goldberg’s comments also came weeks after a gunman held several people hostage at a Texas synagogue for 11 hours.David Baddiel, a British comedian and the author of the book “Jews Don’t Count,” said in an interview that antisemitism has very little to do with religion itself — descendants of Jewish people who had converted to Christianity were also killed in the Holocaust because they were viewed as members of the Jewish race.“If you are a race, an ethnicity, as Jews are, that have suffered persecution over many, many centuries, principally because that happens to be who you are, happens to be who your parents are, happens to be who your ancestors are, then that is racism,” Mr. Baddiel said.“There is no other word for it.” More