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      Horace Ové, Pioneering Black Filmmaker in Britain, Dies at 86

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      His feature-length film, “Pressure,” mapped the struggles of Black Britons in an era of unyielding racism. He was knighted in 2022.Horace Ové, a prolific and groundbreaking Trinidad-born filmmaker and photographer whose 1975 film, “Pressure,” explored the fraught experience of Black Britons and is considered the first feature film by a Black British director, died on Sept. 16 in London. He was 86.The cause was Alzheimer’s disease, said his son, Zak.“Pressure” was made on a shoestring, shot in West London with neighborhood characters and Mr. Ové’s friends from film school volunteering their expertise. It was written with Samuel Selvon, a novelist from Trinidad, and it tells the story of Tony, a first-generation Briton and top student who has just graduated from school shouldering the expectations of his traditional West Indian parents and his own ambition, and navigating a community on the boil.As he looks for a job to match his talents, he slowly realizes his is a fool’s errand in racist London. Tony’s older brother is a Black militant — born in the West Indies, he has no illusions about the limitations of the society he has landed in — and he exhorts Tony to join his activist struggle.“Pressure” won awards and critical accolades when it was shown in film festivals in 1975, but it would take three more years to be widely released, as the British Film Institute, which had partly funded the movie, felt its depictions of police racism were incendiary. But Mr. Ové was documenting the climate of the times, and his own experience.“The English ‘Deep South’ has always been the West Indies and Africa,” he told The San Francisco Examiner in 1971. “Until recently, they managed to keep it out of the country. The problem is more complicated in England than in America. In America it’s a visible thing. In England, it’s more of a mental violence.”When “Pressure” was finally released in 1978, critics celebrated Mr. Ové as a significant Black filmmaker — “a talent with which we should reckon,” wrote The Sunday Telegraph — and roundly upbraided the British Film Institute.“It seems palpably absurd to be welcoming Horace Ové’s ‘Pressure’ when the film, one of the most important and relevant the British Film Institute’s Production Board has ever made, was actually shot in 1974 and completed in 1975,” Derek Malcolm wrote in The Guardian. “The BFI should hang its head in corporate shame.”In “Pressure,” Herbert Norville played the lead role of Tony, a recent graduate shouldering the expectations of his traditional West Indian parents and his own ambition.BFI National Archive & The Film FoundationMr. Ové had came of age as an artist in West London in the 1960s. It was a dynamic neighborhood, the heart of the British counterculture and also the Black Power Movement, of which Mr. Ové was an ardent participant.He was a skilled photographer who captured the movement’s leaders and events, as well as his artist peers and Carnival, the ebullient multicultural Caribbean festival that had been exported to Notting Hill in the late 1960s by community activists as a way to celebrate their heritage and ease cultural tensions.He met his second wife, Mary Irvine, at a socialist worker’s meeting; she was the fiercely political owner of a hip women’s clothing boutique called Dudu’s. (It sold no polyester or high-heeled shoes because she felt they were bad for women.)They were a formidable duo. Their West Hampstead apartment became a hub for artists and radicals of all stripes. Michael X, the civil rights activist born Michael de Freitas in Trinidad, lived upstairs. Mealtimes began with the family raising their fists and declaring “Power to the people,” Zak Ové recalled.James Baldwin was a family friend, and when he lectured at a West Indian student center with Dick Gregory, the comedian and activist, Mr. Ové made a compelling short documentary about it.A 1967 photograph by Mr. Ové of Michael X, a civil rights activist, and the Black Power boys in Paddington Station.Horace Ové, via the Estate of Horace OvéMr. Ové was a documentarian at heart — his aesthetic was naturalistic — and he made a number of films for the BBC. “Reggae” (1971) was live footage and interviews that some critics described as that culture’s “Woodstock” movie. “King Carnival” (1973) was a critically acclaimed history of the Trinidad and Tobago Carnival. Skateboard Kings” (1978) chronicled the star skateboarders — the Dogtown crew — of Southern California.“You can imagine Horace showing up in Venice Beach in a massive caftan swathed in African jewelry,” said Zak Ové. “Those kids looked at him and just fell in love.”And then there’s “Black Safari” (1972). It’s a Pythonesque mockumentary about a group of African explorers searching “darkest Lancashire” for the heart of England along the Leeds and Liverpool canal, a good-humored spoof of the traditional colonial narratives.Their boat is called the Queen of Spades, and Mr. Ové is its captain, a character named Horace Ové. Along the way, he and his crew mates have all sorts of adventures, like getting stuck in a lock, coming down with the flu and losing their tempers, witnessing the mysteries of clog dancing and suffering the noise of an oompah band.Mr. Ové in 1979 on the set of “The Latch Key Children,” a television series he directed. via the Estate of Horace Ové“For me, a director is a director no matter what color he is,” Mr. Ové told an interviewer in 2020. “Here in England there is a danger, if you are Black, that all you are allowed to make is films about Black people and their problems. White filmmakers, on the other hand, have a right to make films about whatever they like. People miss out by not asking us or allowing us to do this. We know you, we have to study you in order to survive.”Horace Courtenay Jones was born on Dec. 3, 1936, in Belmont, a suburb in Port of Spain, Trinidad. His parents, Lawrence and Lorna (Rocke) Jones, ran a cafe and hardware store that sold basically everything, including goods for Carnival makers.Horace changed his name to Horace Shango Ové when he emigrated to Britain in 1960. Like many who were involved in the Black Power movement, he wanted to shed his so-called slave name for one that reflected his African heritage. Shango is the Yoruba god of thunder, lightning and justice. But the meaning of “Ové” is still a mystery, Zak Ové said. “It’s a bit like Rosebud,” he said. “I never got a proper answer.”Mr. Ové in the early 1940s in Belmont, Trinidad, with his grandmother, Imelda. The Estate of Horace OveHorace Ové was 24 when he left for England to pursue a career as an artist or an interior designer. He lived in Brixton and West Hampstead, communities populated by West Indian immigrants who had been lured to Britain in the post World War II years by the promise of good jobs, only to be met by offers of menial work and abject racism; Mr. Ové recalled the “No Blacks” signs in the windows of boardinghouses there.He worked as a porter in a hotel, on a fishing boat in the North Sea and as a film extra. When he was cast as a slave in the 1963 film “Cleopatra,” starring Elizabeth Taylor and Richard Burton, the production moved to Rome. He stayed three years, working as a painter and a photographer, and he returned to London determined to make movies, having been deeply influenced by the Italian naturalist approach to filmmaking.Back in London in 1965, Mr. Ové studied at the London School of Film Technique (now the London Film School).Over his long career he worked extensively in film and television. His documentary about the Bhopal gas leak in India that killed at least 2,000 people, “Who Shall We Tell,” aired in 1985.A feature film, “Playing Away” (1987), is an amiable comedy of cultures gently clashing when a West Indian cricket team from London is invited to a match in a quaint and insular fictional Suffolk village. Vincent Canby of The New York Times called it a “movie about the comic pretensions of social and political organisms — the kind of community-comedy at which British moviemakers have excelled.”In addition to his son Zak, from his second marriage, Mr. Ové is survived by his daughter Genieve Sweeney, from his first marriage, to Jean Balosingh; a daughter, Indra, from his second marriage; and a daughter, Ezana, and a son, Kaz, from his third marriage, to Annabelle Alcazar, a producer of “Pressure” and many of Mr. Ové’s films. All three marriages ended in divorce.Mr. Ové, left, with the writer James Baldwin in 1984 at the opening of the exhibition “Breaking Loose,” a retrospective of Mr. Ové’s photographic work. via the Estate of Horace OvéIn 2022, Mr. Ové was knighted for his “services to media.” In 2007, he was made a commander of the British Empire; while he was in a taxi on the way to the palace for the ceremony, Mr. Ové pulled out a CD of James Brown’s funk anthem “Say It Loud — I’m Black and I’m Proud,” and asked the African cabby to play it at full volume, which he was delighted to do.“I’m always interested in characters,” Mr. Ové told the Black Film Bulletin in 1996. “I’m interested in people that are trapped, Black, white, whatever race: That is what attracts me to the dramatic film, the trap that we are all in and how we try to get out of it, how we survive and the effects of that trap.” More

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      in Movies

      Pearl Bowser, Expert in Early Black Filmmakers, Dies at 92

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      She aided in the rediscovery of Oscar Micheaux and others who were telling stories for Black audiences early in the last century.Pearl Bowser, a film historian, curator and collector who was instrumental in preserving and bringing to light the works of Black filmmakers from early in the last century, especially those of Oscar Micheaux, whom one writer described as “the Jackie Robinson of American film,” died on Sept. 14 in Brooklyn. She was 92.Her daughter Gillian Bowser confirmed the death.Ms. Bowser developed an interest in the forgotten works of early Black filmmakers in the 1960s when, while working as a researcher on a colleague’s idea for a book about Micheaux, she traveled to California from New York to interview aging actors who had been in movies made by Micheaux decades earlier.She began hunting down and collecting movies by Micheaux and other Black filmmakers from the early decades of the 1900s — works that were, for that period, triumphs of independent filmmaking, since they were generally made on shoestring budgets and sometimes dealt with topics that mainstream movies would not touch. Micheaux’s “The Symbol of the Unconquered” (1920), for instance, was an indictment of the Ku Klux Klan.In addition to being a student of film, Ms. Bowser made a few films herself.Collection of the Smithsonian National Museum of African American History and CultureThose films also serve as historical documents, depicting Black communities in ways not seen in mainstream movies of the time.“Oscar Micheaux’s early films are full of ordinary settings of community: the church, the house, the apartment,” Ms. Bowser told USA Today in 1998. “You see the way people lived in that period.”By the early 1970s, Ms. Bowser was curating film series, taking the works she had discovered by Micheaux and others into theaters and classrooms. She continued to do that for decades.“They were telling stories that were not being shown on the screen, Black stories,” she told students at Fort Lee High School in New Jersey in 2004 before showing them “The Symbol of the Unconquered” (a film that, like others of Micheaux’s, was shot in Fort Lee). “And by showing the Black experience, we’re telling the American story in its totality.”Donald Bogle, the noted film historian, said Ms. Bowser’s work on Micheaux was pivotal.“Not much was known or acknowledged about Micheaux for too long a time,” he said by email. “But Pearl made it her mission to bring his work and career to light. Over the years, she devotedly dug for information on him, and I can remember those occasions when she excitedly told me about new things she was unearthing.”Among the places her search took her, she said in newspaper interviews, were the national archives of Spain and Belgium, where she found silent classics by Micheaux with the title cards written in the languages of those countries, which she then had to have translated back into English.In 2000, she and Louise Spence published “Writing Himself Into History: Oscar Micheaux, His Silent Films and His Audiences.”“Pearl Bowser and Louise Spence’s scholarly examination of Micheaux serves a dual purpose,” Renée Graham wrote in a review in The Boston Globe. “Through six essays, they analyze Micheaux’s work, how it was received by both Blacks and whites, and how his films encouraged fresh discussions about race. But Bowser and Spence’s book also rescues the filmmaker’s accomplishments from decades of obscurity.”Ms. Bowser’s expertise, though, encompassed much more than Micheaux-era films. Her lectures and film series covered a wide range — for instance, she presented “Films of Africa and the Caribbean” at the Brooklyn Museum in 1986. And the collection of hundreds of films, videotapes and audiotapes she donated in 2012 to the National Museum of African American History and Culture at the Smithsonian Institution is rich in material related to Black filmmakers in the 1960s and ’70s.“Pearl didn’t just revive Micheaux’s legacy; she helped preserve and shape the narrative of independent Black film,” Ina Archer, media conservation and digitization specialist at the museum, said by email. “Across her five-decade career she wove a continuous thread through a century of Black film that is only just now beginning to come into focus.”Pearl Johnson was born on June 25, 1931, in Harlem, where she grew up. According to a Smithsonian Institution biography, her mother, also named Pearl, was a domestic worker, and young Pearl would often accompany her to work at apartments in Lower Manhattan, helping to fold handkerchiefs in exchange for an allowance.As a child she came to know Ellsworth (Bumpy) Johnson, a Harlem underworld figure who was also well known in the borough for giving out food baskets and encouraging children to borrow books from his vast library.“I remember one time I mentioned to Bumpy that I wanted to grow up to be a philosopher,” Ms. Bowser told The Philadelphia Inquirer in 1997, “and he said, ‘I’ve got a book you might be interested in.’”He gave her something by Friedrich Nietzsche. She was about 15 and didn’t understand a word.“It taught me to think before I spoke to Bumpy,” she said. “because even though I was young, he took me and my dreams quite seriously.”Later, according to the Smithsonian biography, she worked in one of his numbers joints. She also studied for a time at Brooklyn College before dropping out and taking a job at CBS, where she worked on a team that analyzed television ratings.In 1955 she married LeRoy Bowser, who would later become a regional vice president of the National Urban League. He died in 1986. Her daughter Gillian survives her. Another daughter, Joralemon Bowser, died in 1978.Ms. Bowser made a few films herself, including “Midnight Ramble,” a documentary she made with Bestor Cram for the PBS series “The American Experience” about “race movies,” as films made by Micheaux and others for Black audiences were called.In the late 1960s Ms. Bowser also wrote a newspaper cooking column. In 1970, with Joan Eckstein, she published her best recipes in a book, “A Pinch of Soul.”“The authors,” one reviewer said, “provide a complete array of soul food cookery to fit the needs of today’s elegant hostess.” More

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      in Television

      Singing Competition Again Comes Under Fire After Use of Blackface

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      Contestants on a recent episode of a Polish reality TV show used blackface to imitate Kendrick Lamar and Beyoncé. It was not the first time the racist tradition had been featured.A reality TV singing competition in Poland is under fire after two contestants used blackface to imitate Kendrick Lamar and Beyoncé during an episode that aired over the weekend.“Your Face Sounds Familiar” (or, in Polish, “Twoja Twarz Brzmi Znajomo”) appears in multiple countries, including the United States, where it ran on ABC for one season in 2014 and was called “Sing Your Face Off.” The show encourages contestants to recreate the appearance and sound of famous singers as accurately as possible.In Saturday’s episode of “Your Face Sounds Familiar,” the singer Kuba Szmajkowski won with his rendition of Mr. Lamar’s “Humble.” Mr. Szmajkowski performed in blackface and wore his hair in cornrows in order to look like Mr. Lamar.Mr. Szmajkowski posted video of his transformation to his 163,000 Instagram followers, with the caption “get ready with Kendrick.” The video showed the singer in front of a mirror getting multiple layers of makeup applied. A representative for Mr. Szmajkowski did not immediately respond to a request for comment.While Mr. Szmajkowski’s post about his transformation received thousands of likes, hundreds of people commented on it, many of them expressing criticism and anger.“This is top racism. Do you not see how inappropriate this is? Not to mention offensive? Wrong,” one user wrote.Another contestant in Saturday’s episode, Pola Gonciarz, performed Beyoncé’s “If I Were a Boy,” also using blackface in an effort to evoke the look of the superstar.“Your Face Sounds Familiar” is produced by Endemol Shine Poland, which is owned by the French company Banijay. In a statement, the company said, “Banijay condemns Endemol Shine Poland’s local execution of ‘Your Face Sounds Familiar,’ which contradicts our group’s global values.” A spokeswoman declined to provide more details until an investigation is completed.It’s not the first time the program has come under fire for the use of blackface. In 2021, a white contestant wore blackface to portray Kanye West performing “Stronger.”In response to that criticism, the show said the negative comments were surprising. “The Polish edition of the show, seen as exemplary abroad, always tries to show great performances, which strive to be as close to the original as possible,” an Instagram post from the show read at the time.This time around, “Your Face Sounds Familiar,” which is in its 19th season, has not yet publicly responded.The show’s Instagram account indicates that multiple contestants have dressed in blackface to perform as Black singers, including Snoop Dogg, Ray Charles, Bill Withers and Missy Elliott. Mia Moody-Ramirez, a professor at Baylor University in Texas who specializes in how race is portrayed in the media, said Mr. Szmajkowski’s performance was particularly offensive because of the combination of blackface, cornrows and his use of a racial slur, which is among the song’s lyrics.She said the continued use of blackface on the show might be because the stigma surrounding it is smaller in Poland, which has a population that is overwhelmingly white, than it is in the United States. About 97 percent of Poland’s population identifies as ethnically Polish, according to Minority Rights Group International.“We are living in a global society,” Dr. Moody-Ramirez said. “If it is produced in one country, it is going to be seen around the world.”In the United States, blackface dates back to early 19th-century minstrel shows, and the racist tradition — even though widely condemned — has persisted, showing up at bachelor parties, in old photos of politicians and elsewhere. The popularity of blackface was at its height in the early 20th century and has waned sharply since the 1950s, but it has not disappeared around the world.In Europe, too, there has been something of a reckoning. In Britain in 2020, some comedy shows that included blackface or racial slurs were removed from streaming platforms, including BBC’s iPlayer and Netflix. And in the Netherlands, a holiday tradition in which people dress in blackface to portray Black Pete, a servant to St. Nicholas, is slowly changing. More

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      in Movies

      Two Documentaries on School Integration Offer New Views of an Old Problem

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      Premiering in September, the films take very different looks at what has and hasn’t changed in the almost 70 years since Brown v. Board of Education.You most likely know that the landmark 1954 Supreme Court decision Brown v. Board of Education ruled that racial segregation in U.S. public schools was unconstitutional. You may also know that the decision ordered states to desegregate “with all deliberate speed.”Less talked about is the 1969 decision in Alexander v. Holmes County Board of Education, which, after years of obstruction by many states through the 1950s and 60s, ordered that racially segregated schools must immediately desegregate. In other words: You know what we said back in 1954? We actually meant it.Black and white students rode the bus together as Black students from the Roxbury neighborhood of Boston were bused to mostly white enclaves of South Boston.Associated PressSome of the ramifications and subsequent events are captured in two complementary documentaries from the PBS “American Experience” series. “The Busing Battleground,” directed by Sharon Grimberg and Cyndee Readdean, explores the long buildup to and catastrophic results of busing in Boston, by which students were bused to schools outside their neighborhoods in an effort to desegregate the public school system. Busing saw the city explode in violence and exposed the ferocity with which residents were willing to defends ethnic neighborhood borders. It premieres on Sept. 11.“The Harvest,” produced by the Pulitzer Prize-winning journalist Douglas A. Blackmon and the Oscar-nominated filmmaker Sam Pollard, takes Blackmon back to the small Mississippi town where he grew up, where he was part of the first local class of integrated students to matriculate from first grade to high school. It premieres on Sept. 12.The films arrive at a time when many of the hard-fought gains of desegregation have been reversed and when some schools, according to a report released in May by the U.S. Department of Education, are more segregated than they were before courts intervened. Both underscore what has changed — and what hasn’t — in the almost 70 years since Brown while also questioning tidy presumptions.“These two stories are in conversation with each other,” said Cameo George, the executive producer of “American Experience.” “In some ways they’re almost counterintuitive, because we are all accustomed to thinking that integration in the South was violent, and in the North communities were much more open and progressive. By putting the films together, it just challenges your assumptions in a really interesting way.”Both films also grapple with an unavoidable question: Why has the process been so difficult?Today, when segregation is rife in even some of the country’s most ostensibly liberal enclaves, the reasons aren’t always plain or openly acknowledged. In the decades following Brown, they were often pretty overt. A lot of white parents, in the supposedly enlightened North as well as the historically segregated South, were willing to go to great lengths to keep their children away from their Black peers. And a lot of politicians were happy to help them make it so.When many people think about segregated facilities — schools, water fountains, restrooms — they think about the Jim Crow South. But “The Busing Battleground” shows just how determined many white citizens were to keep Boston schools segregated, particularly in the largely Irish enclaves of South Boston and Charlestown.Many teens and parents hurled bricks, bottles, rocks and racist insults at the buses bringing Black students to South Boston High School in 1974. Donald Preston/The Boston Globe, via Getty ImagesThese were self-enclosed neighborhoods that didn’t cotton to change, or to Black people. “The Busing Battleground” shows how Black Bostonians, led by the tireless Ruth Batson, tried to integrate the city’s schools by way of the ballot box, direct action and the courts. The white people in power, led by Louise Day Hicks, then the head of the Boston School Committee, stonewalled and riled up public support for the status quo.“All the liberal, white, ‘Oh, that stuff happens in the South, we’re so progressive’ stuff just got thrown right out the window,” Readdean said in a video this month. “Nobody was progressive anymore.”Grimberg, on the same video call, added: “Our hope is that people see this as an important Northern civil rights story. We’ve heard lots of Southern stories, but this is a story of a very long, protracted struggle for educational rights for Black kids in the North.”By 1974, when the Federal judge W. Arthur Garrity Jr. mandated the integration of Boston schools by busing, the tension had long been building. Images captured from the first days of busing, when Black students from Roxbury came to South Boston High School, remain disorienting in their violence. Many teens and their parents hurled bricks, bottles and rocks at the buses — and hurled the N-word with abandon. As you watch, you have to keep reminding yourself that this is a Northern city in the 1970s.One of the most potent and memorable images of the period, a Pulitzer-winning photo by Stanley Forman, shot during a Bicentennial protest by white high schoolers against busing, shows a Black attorney and civil rights activist, Ted Landsmark, being held by a couple of white protesters while another moves to assault him with an American flag. Landsmark is interviewed in the film, describing how he feared for his life on that day.“The Harvest,” too, features an image from Bicentennial commemorations, this one from Blackmon’s small hometown, Leland, Miss. The home movie shows a festive and peaceful parade through downtown, with Black and white Cub Scouts stepping in unison while a band, which includes a young Blackmon, marches along.As seen in “The Harvest”: Striking sharecroppers camped out in Washington, across from the White House, in 1966 after being kicked off their land near Leland, Miss.Scherman Rowland/UMass AmherstThe integration of Leland public schools wasn’t always so idyllic, as the film makes clear. But compared to what was happening in Boston, which one observer describes as “up South,” the Leland process was indeed a stroll down the street.Blackmon, who is white, was part of Leland’s class of 1982, the first integrated group of students to matriculate through the town’s public schools. (He did his senior year in another town after his father got a new job.) He recalled an upbringing defined by interracial friendships at school that generally didn’t carry over after the final bell rang — when, for instance, he wanted to play G.I. Joe dolls with his Black friends, and parents on both sides of the racial divide discouraged it.What he didn’t realize then was that the new private schools popping up after the 1969 Supreme Court decision were organized largely by White Citizens’ Councils — essentially white-collar versions of the Ku Klux Klan — with secret covenants to exclude Black teachers and students. Beneath the placid surface, Leland’s schools were resegregating.“There really was this overt plan to create a whole new system of schools, and to try to extract, if possible, all white kids from the public schools and then to actively undermine those schools,” Blackmon said from a family lake house in South Carolina. “But Leland was different in that it avoided some of that incredibly rough stuff that did happen in some other places in the South, and that we certainly saw in Boston.”Blackmon and his co-producer, Pollard, who is Black, worked together previously on the 2012 documentary adaptation of Blackmon’s 2009 book “Slavery by Another Name,” an account of the Jim Crow-era convict leasing system, for which he won a Pulitzer. It made sense to have a racially integrated creative team for such a contentious story. The makers of “The Busing Battleground” also found this to be the case.“It was valuable to have the two of us on this project,” Readdean, who is Black, said. “Sometimes, especially because the subject’s so raw for the people that lived through it, some of the whites maybe were more forthcoming talking to Sharon than they would have been with me. We wanted interviews with truthful recollection, not something where they’re trying to be all P.C.The Leland High School basketball team, as seen in the 1979 yearbook. The journalist Douglas A. Blackmon is at the far left in the back row.Leland School District“I felt the same way when we were talking with the Black participants, that they could just reveal what they wanted to reveal talking to me.”Both films come to the same unfortunate if inevitable conclusion: The schools of Boston and Leland have largely resegregated since the ’70s, with many white families fleeing to private or parochial schools, or to the suburbs. But Blackmon found some silver linings in the lives of his Black former classmates, some of whom left and came back to fill key municipal positions.One, Jessie King, is now the school district’s superintendent, at a time when Mississippi’s public schools are on the upswing. Another, Billy Barber, is police chief.They are the better part of the harvest that gives the film its title, residents who seized new opportunities and then gave back to the community where they were raised. They’re a reminder that not all of the purpose and intent that accompanied the integration of Leland schools have faded.“At a very fundamental level, the lesson and the takeaway is that you reap what you sow,” said George, the executive producer. “If you want a better educated population, and you want kids to graduate with not just academic skills, but personal skills, so that they can become productive members of the work force and productive members of society, you have to invest in that. It doesn’t just happen.” More

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      in Theater

      Léa Garcia, Who Raised Black Actors’ Profile in Brazil, Dies at 90

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      Best known internationally for her breakout performance in the 1959 film “Black Orpheus,” she challenged racial stereotypes over a seven-decade career.Léa Garcia, a pioneering actress who brought new visibility and respect to Black actors in Brazil after her breakout performance in the Academy Award-winning 1959 film “Black Orpheus,” died on Aug. 15 in Gramado, a mountain resort town in southern Brazil. She was 90.Her death, of cardiac complications, was confirmed by her family on her Instagram account. At her death, in a hospital, she was in Gramado to receive a lifetime achievement award at that town’s film festival. Her son Marcelo Garcia, who was also her manager, accepted the honor in her place.Over a prolific career that began in the 1950s, Ms. Garcia amassed more than 100 credits in theater, film and television, from her early years with an experimental Black theater group to her later prominence on television productions, like the popular 1976 telenovela “Escrava Isaura” (“Isaura: Slave Girl”), based on an 1875 novel by the abolitionist writer Bernardo Guimarães; it was seen in more than 80 countries.Recounting her career in a 2022 interview with the Brazilian magazine Ela, Ms. Garcia said she felt blessed by her success. “I often say that the gods embraced me,” she said. “Things always arrived for me without me running after them.”Still, laboring to change racial perceptions in the world of film and television involved tremendous perseverance and discipline. “Much more was demanded of us,” she told Ela. “We had to arrive with the text on the tip of our tongue, always smelling good and elegant. Others could be wrong. We could not. We could play subservient characters, but we needed to show that we ourselves were not.”Léa Lucas Garcia de Aguiar was born on March 11, 1933, in Rio de Janeiro. Growing up, she was drawn to literature and aspired to be a writer. That changed one day in 1950.“I was on my way to pick up my grandmother to take her to the movies,” she recalled, “when someone came up to me and asked, ‘Would you like to work in theater?’”The voice belonged to Abdias do Nascimento, the writer, artist and Pan-Africanist activist who created Teatro Experimental do Negro (TEN), a Rio-based group that aimed to promote the appreciation of Afro-Brazilian culture. (The two would become a couple and had two children together.) Ms. Garcia made her stage debut in 1952 in Mr. Nascimento’s play “Rapsódia Negra” (“Black Rhapsody”).As the decade drew to a close, she took her career to a new level of international recognition when she was cast in the French director Marcel Camus’s “Black Orpheus,” a retelling of the Greek myth of Orpheus and Eurydice adapted to the frenzy of Rio’s carnival and featuring music by Antônio Carlos Jobim and Luiz Bonfá. It won the Oscar for best foreign-language film in 1960.With its lush exuberance, the film was anything but classical in feel. “It really is not the two lovers that are the focus of interest in this film; it is the music, the movement, the storm of color,” Bosley Crowther wrote in a review in The New York Times.Even in her 80s, Ms. Garcia remained productive. Adriano DamasEven in a supporting role, Ms. Garcia showed an ability to beguile. “Léa Garcia,” Mr. Crowther wrote, “is especially provoking as the loose-limbed cousin of the soft Eurydice.”Among her other notable films was “Ganga Zumba,” the debut feature by Carlos Diegues, a pioneer in Brazil’s reformist Cinema Novo movement, which was made in 1963 but not released until 1972. She brought power and complexity to the character of Cipriana, the lover of the title character, who escapes a sugar plantation in the 17th century to lead Quilombo dos Palmares, a haven for other fugitives from slavery.“It’s not shameful to be a slave,” Ms. Garcia often said, according to family members. “It’s shameful to be a colonizer.”The pace of her career scarcely slowed over the years; she spent decades as a staple of Brazilian soap operas like “O Clone” (“The Clone”), “Anjo Mau” (“Evil Angel”), “Xica da Silva” and “Marina,” and was seen on other TV series as well.Even in her 80s, Ms. Garcia remained productive. She starred in the drama series “Baile de Máscaras” in 2019 and returned to the stage in 2022 in the play “A Vida Não é Justa” (“Life Is Not Fair”), in which she played three characters and explored themes of diversity, equality, justice and relationships.Complete information on her survivors was not immediately available.In the Ela interview, Ms. Garcia discussed her hopes for her great-great-granddaughter, who was 7 months old at the time. “I hope for a fair and egalitarian country that respects diversities,” she said. “That’s what I want, and much more.”Julia Vargas Jones contributed reporting from São Paulo, Brazil More

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      in Theater

      Book Review: ‘The Great White Bard: How to Love Shakespeare While Talking About Race,’ by Farah Karim-Cooper

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      In “The Great White Bard,” Farah Karim-Cooper maintains that close attention to race, and racism, will only deepen engagement with the playwright’s canon.THE GREAT WHITE BARD: How to Love Shakespeare While Talking About Race, by Farah Karim-CooperWas my relationship to Shakespeare and race in need of a reality check?I asked myself that question as I did the 50-yard dash to catch the G train for a rehearsal of “Hamlet,” clutching in my hand a copy of “The Great White Bard: How to Love Shakespeare While Talking About Race,” by Farah Karim-Cooper. The book takes a necessary look under the hood of the plays, delving into the Elizabethan and Renaissance ideals of race and how Shakespeare helped shape and define them. “Instead of worshiping his words,” Karim-Cooper writes, interrogating them “allows us to confront crucial questions of our day.”As a Black actor who has had the chance to play many of the plum Shakespearean roles, had I been looking at his work through rose-colored glasses? Of course I knew there was racism in Shakespeare, but to what extent? This question is top of mind in drama schools and theaters of late, with Shakespeare’s relevance at stake. I know because I’ve been brought to campuses to discuss it.So this summer I made “The Great White Bard” my trusted, troubling and fascinating companion on train rides, during rehearsal breaks, in dressing rooms and backstage, while working on Shakespeare’s greatest play on arguably New York’s greatest stage, the Delacorte Theater in Central Park.Karim-Cooper, a director of education at Shakespeare’s Globe theater and a professor at King’s College London, is not merely analyzing from a distance; she’s an eyewitness on the front lines. Since 2018 she has helped put together festivals on “Shakespeare and Race” at the Globe — facing social-media blowback as a result. And she’s drawing on a growing body of important research by prominent scholars, including Ayanna Thompson, Kim F. Hall and Margo Hendricks.In a sweeping yet forensic 336 pages, “The Great White Bard” argues that “Shakespeare’s texts are a reservoir of what is known as race-making” — how language can define racial identity and establish hierarchy.The book details how racism plagues Shakespeare’s plays and Shakespeare scholarship. Both, Karim-Cooper contends, overtly and subtly elevate whiteness and denigrate Blackness, rendering true inclusion practically impossible. (Sexism and misogyny play a big part, too.)The result: Shakespeare for the few and not for the many.Yet Karim-Cooper is by no means offering up a luminary for cancellation. “To love Shakespeare means to know him,” she writes. “At some point love demands that we reconcile ourselves with flaws and limitations. Only then can there be a deeper understanding and affinity with another.”The book illuminates the numerous instances of racialized language in “Othello” (that “barbarous Moor”); “The Merchant of Venice” (Shylock described as “devil,” “wolf,” “dog” and “cur”); and “Titus Andronicus” (Aaron the Moor, also “barbarous”). Descriptions of interracial relationships in “Titus” and “Antony and Cleopatra,” Karim-Cooper argues, dehumanize Blackness and establish white supremacy.Her insights also reach into unexpected places, as when she finds sexual stereotyping of Black and dark women in the comedies “Much Ado About Nothing,” “Love’s Labour’s Lost” and “As You Like It.”The author’s analysis is both dizzying and impressive, yet at times overzealous. Some parsing of the texts feels narrow and binary, diminishing the scope and scale of their multiple meanings. Her carefully reasoned claim that words like “kindness” and “fair” are inherently connected only with whiteness runs the risk of hyperbole, in Shakespeare’s time or now. Surely the boogeyman can’t be everywhere.I have always found myself in Shakespeare, as if these works were written for me. I feel seen, heard and recreated by them. In playing many of his leading roles, I have found pure joy and pain, surrendering to the better and darker angels in myself. In some cosmic way, I believe these characters are as much drawn to me as I am to them.This is not to say that I haven’t had to come to terms with racism in the texts, from my first “Othello” in 1992 to my most recent turn as Shylock in 2022, with stints as Macbeth, Antony, Richard III and Prospero in between.Where I found racism, I also found complex characters who took my breath away with their great depth and astonishing humanity. Words, words, words: Shakespeare’s words contain multitudes of meaning, ideas and emotions that in my Black body become mutable and ancestral — shifting with time, intention, context, perception and culture.Every night after a “Hamlet” performance, as I headed home from the Delacorte, my grappling with “The Great White Bard” would resume. It has indeed exposed me to flaws and limitations, while also affirming Shakespeare’s power and abundance. Perhaps Karim-Cooper and I are after the same thing. I challenge some of her findings, but I respect her book and the alarm she sounds.“The Great White Bard” contributes to an essential discussion on Shakespeare and race, one that must include literary scholars, historians, etymologists, audiences and, yes, even actors. Let us all debate and think critically about the issues Karim-Cooper raises. At the end of the day, such tough love can guide us to truly love Shakespeare.John Douglas Thompson is a New York City actor who most recently played Claudius in “Hamlet” for Shakespeare in the Park.THE GREAT WHITE BARD: How to Love Shakespeare While Talking About Race | By Farah Karim-Cooper | Illustrated | 336 pp. | Viking | $30 More

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      in Television

      ‘Big Brother’ Expels Luke Valentine For Using Racial Slur

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      “Well, I’m in trouble now,” Luke Valentine said after using a slur for Black people in a conversation on the reality show.“Big Brother,” CBS’s long-running reality competition, has kicked off a contestant for using a racial slur.The contestant, Luke Valentine, used a slur for Black people this week while chatting with other men in the compound where houseguests are filmed 24 hours a day as they compete for a large cash prize. Valentine is white, and one of the other men in the conversation is Black.The incident, broadcast during the show’s live online feed, was addressed on Thursday night’s episode, in which highlights from the feed are interspersed with contestants’ reflections on recent events in the house.“It’s been an emotional 24 hours in the ‘Big Brother’ house as the houseguests learned that one of their own broke the ‘Big Brother’ code of conduct and was removed from the game,” the show’s longtime host, Julie Chen Moonves, said during the episode.After Valentine, an illustrator from Florida, used the slur, he immediately apologized to the three other men in the room and tried to backtrack. Clearly shocked, two of the men quickly left. Jared Fields, who is Black, mostly stayed quiet but responded to Valentine by saying that the slur can make white people more uncomfortable than Black people.“Well, I’m in trouble now,” Valentine said to Fields.In an interview aired on Thursday’s episode, Fields said: “My nonreaction in the moment, being the only Black male in this house, I don’t know what to say. Anything I say or do can come across wrong or aggressive.”“I don’t associate ignorance with malice,” he later added.On an Instagram account that is followed by verified accounts of other “Big Brother” contestants, Valentine posted an apology to his story, along with a photo of himself and a prayer hands emoji. “Luke made a big mistake,” it read, “please forgive him.”Andy Herren, the show’s Season 15 winner, said CBS did the right thing by expelling Valentine. “YEARS of problematic behavior and language in the Big Brother house going unpunished led to fans and former houseguests speaking up,” Herren posted on X, formerly known as Twitter. He added, “This is huge and will change things moving forward!”“Big Brother,” now in its 25th season, has a history of racism among its contestants.In 2019, shortly before winning Season 21, Jackson Michie was asked on live television to answer for accusations that some of his behavior during the season had been racist and sexist. He defended himself in the moment but later apologized, admitting blame. Aaryn Gries, a Season 15 contestant, was questioned by Chen Moonves after being filmed making racist and homophobic remarks.Black contestants have also struggled to advance on “Big Brother,” often getting voted out early. The show’s first Black winner, Xavier Prather, was not crowned until Season 23. The next season featured the show’s first Black female winner, Taylor Hale.“It was something I was cognizant of,” Prather told The New York Times this year. “I am a 6-2, 200-pound athletic Black man — I can’t approach the game the same way that a slim, 5-10 white man can, because we’re perceived differently.”“To assume that I could approach the game the same way would be to assume that I could approach life the same way,” he continued. “‘Big Brother’ is literally a reflection of our society.”Calum Marsh More

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      in Music

      Reimagining ‘Madame Butterfly,’ With Asian Creators at the Helm

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      As opera houses rework Puccini’s classic, criticized for stereotypes about women and Japanese culture, artists of Asian descent are playing a central role.The auditorium lights dimmed, and the cast and crew of Cincinnati Opera’s new production of Puccini’s “Madame Butterfly” anxiously took their places.For months, the team, made up largely of Asian and Asian American artists, had worked to reimagine the classic opera, upending its stereotypes about women and Japanese culture. They had updated the look of the opera with costumes and sets partly inspired by anime, scrubbed the libretto of historical inaccuracies and recast much of the work as a video-game fantasy. They gathered at the Cincinnati Music Hall one evening last week to fine-tune their creation before its opening last Saturday.“It feels a little like a grand experiment,” said the production’s director, Matthew Ozawa, whose father is Japanese and mother is white. “It’s very emotional.”“Madame Butterfly,” which premiered in 1904 (and is set around that time), tells the story of a lovelorn 15-year-old geisha in Nagasaki who is abandoned by an American Navy lieutenant after he gets her pregnant. The opera has long been criticized for its portrait of Asian women as exotic and submissive, and the use of exaggerated makeup and stereotypical costumes in some productions has drawn fire.Now, after years of pressure by artists and activists and a growing awareness of anti-Asian hate, many companies are reworking the opera and giving artists of Asian descent a central role in reshaping its message and story. In a milestone, directors with Asian roots are leading four major productions this year in the United States.San Francisco Opera recently staged a version, directed by Amon Miyamoto, that explored the suffering and discrimination experienced by a biracial character. Boston Lyric Opera is setting part of its coming production in a Chinatown nightclub in San Francisco in the 1940s, and part in an incarceration camp.New Orleans Opera rewrote the traditional ending in a recent production to give the title character a sense of agency. Instead of committing suicide, she throws aside a dagger handed to her, picks up her son and storms offstage.Adam Smith dons a virtual reality headset as the overture begins in the Cincinnati production. “We decided we’re going to honor the fact that this is a white man’s fantasy — a fantasy of a culture and a fantasy of a woman,” Ozawa said.Maddie McGarvey for The New York TimesIn Cincinnati, the opera begins in the apartment of a lonely white man in his 20s who worships Japanese video games. The overture begins when he puts on a virtual-reality headset to enter a fantasy about Japan, assuming the character of the American lieutenant, B.F. Pinkerton.“We decided we’re going to honor the fact that this is a white man’s fantasy — a fantasy of a culture and a fantasy of a woman,” Ozawa said.At times, the fantasy breaks down and the characters freeze, such as when Pinkerton says something offensive or the chorus makes stereotypical gestures. “We see these moments that hearken to what the tradition usually would look like and then we erase it,” Ozawa said.A scene from San Francisco Opera’s recent “Butterfly,” directed by Amon Miyamoto, which explored the suffering and discrimination experienced by a biracial character. Cory Weaver/San Francisco Opera.The re-examination of “Madame Butterfly” comes as cultural institutions face pressure to feature more prominently musicians, dancers, choreographers and composers of color amid a broader discussion about racial discrimination.The reconsideration extends beyond the United States: The Royal Opera House recently updated its “Madame Butterfly” production, getting rid of white makeup and other elements, like wigs and samurai-style coiffures.While the changes have alienated some traditionalists, the artists behind the new productions say they want to preserve the spirit of Puccini’s work while making it accessible to a broader audience.Phil Chan, who is directing the production in Boston and has helped lead the push to confront stereotypes in opera and ballet, said he hoped to make familiar stories more authentic and relevant. The creative team in Boston includes Nina Yoshida Nelsen, a founder of the Asian Opera Alliance, which was formed in 2021 to help bring more racial diversity to the field.“Some people might be afraid that we’re somehow messing with a masterpiece,” said Chan, whose father is Chinese and mother is white. “But we see it as an opportunity to make the work bigger and resonate with more people.”As they reimagine “Butterfly,” artists of Asian descent are working to help each other, exchanging ideas and offering encouragement.Aria Umezawa, who directed the New Orleans production, was distressed after coming across photos of white chorus members in exaggerated makeup and costumes in an old Canadian production of “Madame Butterfly.” She sought out Ozawa.“It’s just been always really helpful to talk to my colleagues,” Umezawa said, “to hear their concerns, to understand the nuance and the shades of gray that exist between different elements of our community. It’s just nice not to be alone.”A scene from the New Orleans production of “Madame Butterfly.” Instead of killing herself at the end, the title character picks up her son and takes him offstage.Jeff StroutWhile the experience of remaking “Madame Butterfly” has been liberating for many artists, the reaction from the public has been mixed.In New Orleans, many people applauded Umezawa’s production, saying it was refreshing to see a strong woman at the center of the opera. But some were critical of the ending.“Not having her die stole the pathos of the story,” an operagoer wrote in response to a survey by the company. “I don’t need an empowered Butterfly. What lesson do I learn from Butterfly riding off into the sunset?”Umezawa said she felt constrained at times by Puccini’s vision. “Ultimately, no matter what I do,” she said, “it’s still Puccini’s music, and it’s still his best guess with Japanese culture.”Next year, when she directs a production of “Butterfly” in Philadelphia, she said she hoped to experiment some more, perhaps by incorporating taiko drums into the orchestra.The focus on “Madame Butterfly” has helped shine light on the dearth of Asian artists in opera. While Asian singers make up a large share of conservatory vocal programs, they remain significantly underrepresented in principal roles at major opera companies, and among stage directors and in other leadership posts.The production in Cincinnati, which closes on Saturday, almost didn’t happen. In 2020, Ozawa backed out of a plan to direct a traditional version of “Madame Butterfly” at the opera house, worried that it would not be true to his artistic mission.But Evans Mirageas, the company’s artistic director, persisted, agreeing to support Ozawa’s vision for a reimagined work. The idea gained the backing of several co-producers, including Detroit Opera, Pittsburgh Opera and Utah Opera, which will stage the Cincinnati production in the coming years.Mirageas said it had become increasingly difficult to ignore the problems of “Madame Butterfly” because of the surge in violence and harassment targeting Asians in recent years. “It’s a production that’s found its moment in time,” he said.At Ozawa’s request, Cincinnati Opera hired three women of Japanese descent — Maiko Matsushima, Yuki Nakase Link and Kimie Nishikawa — to oversee costumes, lighting and scenery.The almost entirely Asian cast and crew brought a sense of camaraderie to the production.“We can easily understand each other because we know each other’s stories and cultures,” said Karah Son, a South Korean soprano who sings the title role. She recalled being able to quickly master a geisha dance because she knew what Ozawa wanted.The production’s conductor, Keitaro Harada, used a Japanese phrase to capture the dynamic: “aun no kokyu,” describing a sense of harmony.“We just understand each other in a very natural way,” said Harada, who was born in Japan. “We know what we’re all thinking.”Ozawa directing a rehearsal in Cincinnati. “It feels a little like a grand experiment,” he said of the reimagined production. “It’s very emotional.”Maddie McGarvey for The New York TimesOzawa said he felt an obligation to “Madame Butterfly” because he is of Japanese descent, even if working on it could be uncomfortable. Earlier in his career, he recalled that white colleagues would sometimes squint their eyes, bow to him or greet him by saying “konichiwa” while working on the production.He said he was nervous that he would let down the Japanese community if his production was not a success. But on opening night, his fears subsided when cheers erupted after the final curtain fell at Cincinnati Music Hall.“We have an immense duty to this piece, to Butterfly and to the Asian community,” he said. “There might be some discomfort in our story, but change can only come if there’s discomfort.” More