The Berlin Cabaret The Neue Frau 1918 1933

Bachelor Thesis from the year 2001 in the subject Theater Studies, Dance, grade: A, University of North London, 34 entries in the bibliography, language: English, abstract: The 'Golden Twenties': it was a time of great diversity and confusions, changes and excitements, fears and joys, both in public life and in private. And eventually, a time when womankind redefined herself. The Neue Frau was born. This work examines the Myth of the Neue Frau in relationship with the metropolis Berlin and its Cabaret scene during the time of the Weimar Republic. "Berlin is a girl in a pullover, not much powder on her face, H lderlin in her pocket, thighs like those of Atlanta, an undigested education, a heart which is almost too ready to sympathise, and a breadth of view which charmes one's repressions . One walks with her among the lights and the shadows. And after an hour or so one is hand in hand...Berlin stimulates like arsenic, and then when one's nerves are all ajingle she comes with her hot milk of human kindness; and in the end, for an hour and a half, one is able, gratefully to go to sleep." Harold Nicolson, journalist, about Berlin during the 1920s

Step into Ernst Wolzogen's Motley Theater, Max Reinhardt's Sound and Smoke, Rudolf Nelson's Chat noir, and Friedrich Hollaender's Tingel-Tangel. Enjoy Claire Waldoff's rendering of a lower-class Berliner, Kurt Tucholsky's satirical songs, and Walter Mehring's Dadaist experiments, as Peter Jelavich spotlights Berlin's cabarets from the day the curtain first went up, in 1901, until the Nazi regime brought it down. Fads and fashions, sexual mores and political ideologies--all were subject to satire and parody on the cabaret stage. This book follows the changing treatment of these themes, and the fate of cabaret itself, through the most turbulent decades of modern German history: the prosperous and optimistic Imperial age, the unstable yet culturally inventive Weimar era, and the repressive years of National Socialism. By situating cabaret within Berlin's rich landscape of popular culture and distinguishing it from vaudeville and variety theaters, spectacular revues, prurient "nude dancing," and Communist agitprop, Jelavich revises the prevailing image of this form of entertainment. Neither highly politicized, like postwar German Kabarett, nor sleazy in the way that some American and European films suggest, Berlin cabaret occupied a middle ground that let it cast an ironic eye on the goings-on of Berliners and other Germans. However, it was just this satirical attitude toward serious themes, such as politics and racism, that blinded cabaret to the strength of the radical right-wing forces that ultimately destroyed it. Jelavich concludes with the Berlin cabaret artists' final performances--as prisoners in the concentration camps at Westerbork and Theresienstadt. This book gives us a sense of what the world looked like within the cabarets of Berlin and at the same time lets us see, from a historical distance, these lost performers enacting the political, sexual, and artistic issues that made their city one of the most dynamic in Europe.

Between 1871 and 1919, the population of Berlin quadrupled and the city became the political center of Germany, as well as the turbulent crossroads of the modern age. This was reflected in the work of artists, directors, writers and critics of the time. As an imperial capital, Berlin was the site of violent political revolution and radical aesthetic innovation. After the German defeat in World War I, artists employed collage to challenge traditional concepts of art. Berlin Dadaists reflected upon the horrors of war and the terrors of revolution and civil war. Between 1924 and 1929, jazz, posters, magazines, advertisements and cinema played a central role in the development of Berlin's urban experience as the spirit of modernity took hold. The concept of the Neue Frau -the modern, emancipated woman-helped move the city in a new direction. Finally, Berlin became a stage for political confrontation between the left and the right and was deeply affected by the economic crisis and mass unemployment at the end of the 1920s. This book explores in numerous essays and illustrations the artistic, cultural and social upheavals in Berlin between 1918 and 1933 and places them in a broader historical framework.

Jeanne Mammen's watercolour images of the gender-bending 'new woman' and her candid portrayals of Berlin's thriving nightlife appeared in some of the most influential magazines of the Weimar Republic and are still considered characteristic of much of the 'glitter' of that era. This book charts how, once the Nazis came into power, Mammen instead created 'degenerate' paintings and collages, translated prohibited French literature and sculpted in clay and plaster-all while hidden away in her tiny studio apartment in the heart of Berlin's fashionable west end. What was it like as a woman artist to produce modern art in Nazi Germany? Can artworks that were never exhibited in public still make valid claims to protest? Camilla Smith examines a wide range of Mammen's dissenting artworks, ranging from those created in solitude during inner emigration to her collaboration with artist cabarets after the Second World War. Smith's engaging analysis compares Mammen's popular Weimar work to her artistic activities under the radar after 1933, in order to fundamentally rethink the moral complexities of inner emigration and its visual culture. While Mammen's artistry is considered through the lens of gender politics to reveal her complex relationship with the urbanisation of her time, this book also highlights the crucial role played by a lost generation of inner émigré women artists as agents of German modernity. The examination of Mammen's life and work demonstrates the crucial role women artists played as both markers and agents of German modernity, but the double marginalisation they have nonetheless encountered as inner émigrés in recent history. It will be of interest to students of German studies, art history, literature, history, gender studies and cultural studies.

Watching Weimar Dance asks what audiences saw on stages from cabaret and revue to concert dance and experimental theatre in the turbulent moment of the Weimar Republic. Spectator reports that performers died or became half-machine archive not only the physicality of past performance, but also the ways audiences used the temporary world of the theatre to negotiate pressing social issues, from female visibility within commodity culture to human functioning in an era of increasing technologization. Archives of watching a range of performance artists, including Oskar Schlemmer, Valeska Gert, Kurt Jooss, Mary Wigman, Bertolt Brecht, Anita Berber, and the Tiller Girl troupes also revise and complicate our understanding of Ausdruckstanz as the representative dance of this moment in Germany. They further reveal how such practices came to be imbued with different significance in the postwar era as well as in transnational context. By bringing insights from theatre, dance, and performance studies to German cultural studies, and vice versa, Watching Weimar Dance develops a culturally-situated model of spectatorship that not only offers a new narrative but also demonstrates new methods for dance scholarship to shape cultural history.

Meskimmon asks why women artists were left out of the canon of German modernism, tracing the reasons to the construction of a unified (male) history of art that in effect denied women a voice. The book is an effort to reconceive the period's art history and the perspective of the Weimar woman artist.

During the late nineteenth century the city of Berlin developed such a reputation for lawlessness and sexual licentiousness that it came to be known as the "Whore of Babylon." Out of this reputation for debauchery grew an unusually rich discourse around prostitution. In Berlin Coquette, Jill Suzanne Smith shows how this discourse transcended the usual clichés about prostitutes and actually explored complex visions of alternative moralities or sexual countercultures including the "New Morality" articulated by feminist radicals, lesbian love, and the "New Woman." Combining extensive archival research with close readings of a broad spectrum of texts and images from the late Wilhelmine and Weimar periods, Smith recovers a surprising array of productive discussions about extramarital sexuality, women’s financial autonomy, and respectability. She highlights in particular the figure of the cocotte (Kokotte), a specific type of prostitute who capitalized on the illusion of respectable or upstanding womanhood and therefore confounded easy categorization. By exploring the semantic connections between the figure of the cocotte and the act of flirtation (of being coquette), Smith’s work presents flirtation as a type of social interaction through which both prostitutes and non-prostitutes in Imperial and Weimar Berlin could express extramarital sexual desire and agency.