Archive for LGBT+interest

Kate Butch: Camp, Chaos and Kindness at the Fringe

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Kate Butch doesn’t just do drag — she weaponises wordplay. Her Fringe show titles are gloriously bad puns elevated to high art, and A Kate in the Hand is Worth Two in the Butch might be her most audacious yet. Beneath the camp and chaos, there’s a performer who knows exactly how to turn silliness into sincerity. This year, she’s blurring the line between persona and person, sequins and soul, glamour and  grit — all while reminding us that kindness can be just as radical as comedy.

Your show titles are always deliciously cheeky. What’s the story behind this one?

I’ve always been fascinated by proverbs and idioms, so when I realised I could shoehorn my name into one then I was thrilled! I adore a really clunky title in a Fringe show, where the pun is so garishly bad it loops back round into being genius (Glenn Moore and Joe Lycett are the masters of this genre). My first show was the ridiculously titled Kate If You Wanna Go Butcher, so I think this one is an improvement.

Drag comedy is a space where identity, satire, and joy collide. What’s the collision point in this show?

I think it’s in the parts where the persona slips a little, and you get a glance at the person underneath the sequins. I’ve always tried to keep a firm divide between my on‑ and off‑stage identities, but with this show I’m going to blur that line a little.

You’ve built a persona that’s both glamorous and chaotic. What’s the moment where that duality shines?

‘Glamorous’ is VERY generous, thank you! There’s a moment where the chaos descends somewhat into violence (and that’s all I’m giving away!), but don’t worry — I look proper fit while it happens.

What’s the cultural itch you’re scratching this year?

I’m being more creative with my meal‑deal choices.

Drag is political even when it’s not trying to be. What’s the quiet political thread in this show?

I think the overarching theme is kindness, and remembering to be kind to others and, possibly more importantly, yourself. To stand in your power and not take any shit from anyone, which is still a lesson I’m trying to learn.

Pleasance crowds can be rowdy. What energy do you want them to bring?

I love an audience that’s up for it. Edinburgh can be exhausting, for both performers and audiences, so anyone that can bring some hype to my show will get it returned back to them in spades. My advice to an audience is not to pack in as many shows as humanly possible — you’ll knacker yourself before 5 PM and then each show after that will feel like a slog. Take a break. Get a macaroni pie.

What’s the joke or bit that always gets you laughing, even in rehearsal?

There’s a photo of me that is used in the show which I think is so funny. If anyone asks me how the show is going I just show them that picture, and it somehow depicts EXACTLY how I am feeling at any one moment. I might sell prints of it afterwards.

What’s the costume moment you’re most excited about?

Honestly? The fact that I don’t have to wear the same thing every day. For previous shows I’ve had the ONE show costume, which is usually made of something very much not machine‑washable, and by the end of the run it could probably get up and walk away. Being able to perform the show without having to worry about how much Febreze I have left, or the 4D aromatic experience I’m inflicting on the audience, is very liberating.

If someone walks in expecting pure camp, what deeper thing might they find?

I hope that there’s a very human side to the show, and that despite the very specific‑to‑me stuff I am talking about, there’ll be a thread that anyone can relate to. They’ll also get to see me do some manual labour, so there’s that.

What’s inspiring you right now — drag, music, pop culture, or something stranger?

TikToks of people falling over. Timeless.

Kate Butch: A Kate in the Hand is Worth Two in the Butch 🎭 Pleasance King Dome | Edinburgh Fringe 2026 🕗 8 PM | Buy tickets here

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Sissy Boy: Jake Bickford on Taboo, Identity and Fringe ’26

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We had questions for Sissy Boy, and before getting into Jake Bickford’s answers, it’s worth grounding what the show actually is. At its centre is a Bristolian teenager on the cusp of leaving home for uni, caught between the safety of his childhood bedroom and the far less stable world of his online relationship with a dominant older partner. The play moves between humiliation, confusion, bravado with the lads at the local, and the private corners of the internet where he tries to make sense of desires he barely has language for. It’s a one‑hour, one‑man coming‑of‑age comedy that isn’t afraid to prod at taboos — not for shock value, but to ask what we hide, why we hide it, and what it costs to keep parts of ourselves unseen in a world that’s changing faster than he can keep up.

With that in mind, here’s the full interview:

I’ve spent the afternoon going through your material, and before we get into the questions, I want to say this: it’s always refreshing when a company reaches out with work that actually has something to say. There’s a clarity of intent in Sissy Boy — a willingness to sit in the murkier corners of identity without flinching — and that makes the whole exchange feel worthwhile. Below is a polished, press‑ready version of your interview, with each question bolded and your answers following cleanly underneath.

Your play digs into the “private, often contradictory spaces where identity is shaped” — what part of that inner world was hardest to put on stage?

Just like with any kind of closeted environment, creating a sense of believable secrecy while maintaining it as a safe sanctuary for the character is always a challenge. Sissy Boy is a teenager living in constant fear of being discovered by his family and friends, so his bedroom had to reflect that sense of a fragile safe haven, seen in details like his double password‑locked laptop and costumes hidden deep in boxes under his bed.

Like most teens, Sissy Boy doesn’t have a literal safe or secure lockbox; instead, he relies on the illusion of safety — those hastily stashed boxes under the bed could just as easily be found. While we aimed for a minimalist staging plan due to fringe constraints, the remaining essentials reflect his current state: our most private and intimate selves are often stored away in the hidden corners of our bedrooms.

You describe the piece as “darkly funny and disarmingly candid.” How did you decide where humour ends and discomfort begins?

While this story is not autobiographical, it does contain elements drawn from situations in my own life — experiences that, fortunately, I can now look back on and smile at, no matter how dark or damning they felt at the time. In British culture especially, one of our greatest strengths is the ability to turn our most tragic moments into scenes of dark comedy, which is why this show draws inspiration from works like Baby Reindeer and The Inbetweeners.

Much of the emotion in the piece comes from how comedy around taboos is double‑edged. People become so accustomed to making light of their own experiences that they can’t help but laugh — even when they perhaps shouldn’t. I’ve always found this repression and reluctance to show sadness deeply compelling. It’s something we explore in Sissy Boy, encouraging the audience to question whether they’re laughing out of joy, discomfort, sadness, or simply awkwardness.

The show moves between Bristol, London and the digital world. How did those three landscapes shape the character’s emotional geography?

At its core, this is a coming‑of‑age story about a teenager stepping into adulthood and, in turn, into himself. Sissy Boy dreams of becoming an actor, not just out of ambition but out of a sense that the only way he can fully express who he is will be through being someone else.

Moving from Bristol to London is framed as both destiny and escape. He’s excited to leave home and “finally be left alone,” driven partly by the desire to train and prove himself, and partly by a curiosity to explore the more private, taboo corners of his identity. But once he arrives, that sense of freedom becomes complicated. The pressures of training are far greater than he expected, and the past continues to pull at him through fractured friendships back home.

The online world reflects a sort of limbo where the mask he has to wear in both cities is taken off and Sissy Boy can finally be honest about his place in the physical world. The lack of landmarks and structure in this online domain gives us the opportunity to focus on the character’s true emotional state rather than trying to paint a scene of the world around him at that time.

You talk about “late-night chatrooms, anonymous relationships and real-world encounters.” What did you want to reveal about how men actually behave when no one is watching?

We wanted to shine a spotlight on the issue of young people (particularly young men) and their access to pornographic material, and how this can shape their development and interpersonal relationships. From an early age, Sissy Boy is exposed to grooming and harmful situations that are beyond his control, leaving him without the space to safely and securely explore his own sexuality.

Within dynamics of feminisation and domination, feelings of self‑disgust and shame can often emerge, even in consensual adult contexts. Experiencing elements of this at such a young age, compounded by his own mental health struggles in a modern, hyper‑connected world, is something we felt important to explore with care and nuance.

The play confronts masculinity without broad slogans — “not in broad terms, but in the private… spaces.” What’s the most uncomfortable truth you found while writing it?

One of the harshest realities I’ve come to recognise is how little support many men feel able to offer. From my own experience, the sense of being powerless to help friends and family in crisis is something I’ve struggled with for years — and, even through writing and performing this play, I’m not sure I’ve become much better at it.

That’s why I wanted Sissy Boy to speak particularly to male audiences, both young and old, and to encourage reflection on our own internal “boogeymen.” There’s no simple formula when it comes to mental health, and no guaranteed outcomes, but I hope this play can contribute to an ongoing conversation about how men can better support the people they care about, now and in the future.

You’ve said “we must strike while the iron is hot and push this kind of divisive and original theatre.” What feels most urgent about telling this story right now?

Everything with the manosphere, nationalism, and privatisation is rampant in our country, all of which is feeding far‑right views and reforms. Gender enforcement is a crucial one: when this play was written back in 2022, Sissy Boy would have had more opportunities to explore not only his sexuality but gender as it’s discussed in the play. It would still have been taboo, but now it feels even tougher, as laws like the Birth Sex Requirement are only a starting point for anti‑trans legislation.

The production is intentionally stripped back — “performance-led… leaning into language and immediacy.” How does that minimalism change the way you perform the piece night after night?

We draw a lot of inspiration from the audience, as you never know who’s going to walk through the door. While it isn’t a stand‑up show, it is a coming‑of‑age comedy, and we welcome all kinds of audience interaction. The piece is intentionally divisive and explores themes that may make people uncomfortable, so the more reaction we get, the more Sissy Boy has to play with. As an actor, responding to that energy is one of the most exciting and rewarding parts of the performance.

The character’s online persona blurs with his lived experience. What’s the moment in the show where that collapse feels most dangerous to you?

The most dangerous moment comes when Sissy Boy enters his first long‑term relationship, where he can no longer hide his online history and interactions. It’s a fear many people have faced, and something we wanted to portray with kindness rather than as another moment of humiliation for the character. You become quite attached to these characters as you write them, so it always feels meaningful when grace, understanding, and compassion are offered to someone living such a closely guarded life.

You trained at Fourth Monkey and you’re now three shows into building your own company. How did that devising background shape the writing of Sissy Boy?

My drama school gave me a strong foundation in devising work with minimal time, budget, and resources. During my second year, we were heavily impacted by Covid, and much of the in‑person physical training we had expected was no longer possible. This was a tough situation for any establishment doing acting to handle, not to mention a school built on physical performance.

We had no choice but to push through. Much of our work was created with little to no staging, costume, lighting, or budget, and in some cases we were even attempting to act via Zoom. It was far from ideal, but it forced a level of resilience and resourcefulness that has stayed with me.

I’m especially grateful to Poppy, our Head of 2nd Year, whose direction and support during that time made a real difference. And ultimately, I’m proud that my co‑founder and fellow student, Jesse Lamb, and I were able to carry that resilience into building something of our own — even if it wasn’t quite the lesson the school intended to teach us.

The play asks “what it costs to keep parts of yourself unseen.” After performing it, do you feel you’ve paid any of that cost personally?

Therapy would probably have been cheaper than doing the Fringe, there’s no doubt about that. But it’s an opportunity unlike any other, and I knew it would have to be something big to make it worthwhile. This is the hardest I’ve ever worked in this industry, as a writer, producer, and actor, and I know it’s only going to get tougher from here.

I’ve poured my heart and soul into this piece, and I hope people enjoy it and find something to reflect on. But even if they don’t, I can be proud that I didn’t take any shortcuts and gave it my best shot. So yes — I’ve put a lot on the line to get Sissy Boy to where it is now, but I wouldn’t have it any other way.

My dad once told me as a kid that “Bickfords don’t quit,” so I’m ready to take this festival by storm and meet some amazing people.

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Boobytrapped: A Sharp, Funny and Emotionally Honest Dive into Identity and Masculinity

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Boobytrapped is sharp, funny, emotionally exposed, and built on the kind of lived experience that can’t be faked. When I first read Freddie’s answers, what struck me wasn’t just the craft behind the writing, but the clarity of purpose. This is a play that knows exactly why it exists and exactly what it wants to say — about bodies, identity, masculinity, queerness, and the strange, messy business of becoming yourself in a world that insists on telling you what you are.

There’s a generosity running through the interview too. Freddie doesn’t dodge the difficult parts — the frustration, the fear, the absurdity — but he also refuses to let heaviness swallow the humour. That balance is hard to pull off, and it’s part of what makes boobytrapped feel so alive. It’s a story built from real conversations, real contradictions, and real encounters with people who don’t always get it right. And that honesty gives the play its charge.

Below is the full interview with with writer, Freddie Haberfellner.

1. Your script treats a bodyswap not as a gimmick but as a way of exploring identity and perspective. When did you realise this supernatural twist could become the foundation of the story?

First of all, thanks so much for having me! The idea for a bodyswap play kind of just landed in my brain one night! I was roughly eight months on testosterone and somewhat starting to pass, had just received a date for top surgery (with more than a year’s wait ahead of me) and was spending more time around cis gay men. As a result, I was thinking a lot about what makes someone a man, how differently the world treats you based on how you’re perceived, all the different ways in which all of us attempt to affirm our gender and identity. On one hand, I was really surprised by how much I had common with the cis gays, how easy it was to feel like I was one of them and how welcome some of them made me feel. On the other hand, I was really shocked by the casual misogyny, bodyshaming and transphobia I encountered. I asked myself what I would have been like as a cis man, or how these guys would cope with being trans even for a day… and so the bodyswap seemed like the perfect way to find out!

2. Simon and Kevin wake up in one another’s bodies — but they also confront one another’s insecurities and assumptions. Which aspect of that dynamic was the hardest to write honestly?

Finding Kevin (the cis man)’s voice was definitely the biggest challenge, balancing his humanity whilst portraying the toxicity and prejudice I’ve experienced from a lot of cis gay men. I think the early drafts really reflect how much I was struggling because he barely spoke and when he did he mostly just said ‘What?’ He was really missing nuance, perhaps because I’ve been quite pissed off with (some) cis people for how they treat the trans community, or how even the ones who say they support us won’t show up as much as we need them to at this critical moment in time. But, as a writer, it’s not my job to tell people off! I had to figure out why Kevin treats Simon badly and find empathy for his pain, too. At the end of the day, we need to be hard on systems, not people – often easier said than done!

3. The show arrives at a moment when trans people are often spoken about rather than listened to. Did writing boobytrapped feel like a way of contributing your own perspective to that conversation?

Yes, absolutely. Putting on plays – both my previous show F*ckboy and now boobytrapped – is definitely my small way of standing up for my community. To say it’s frustrating to see the way we’re being spoken about would be an understatement, and the fact that the voice of misinformation and, let’s be real, hate speech is so loud and supported by some very powerful people is terrifying. We’re seeing over and over again that decisions concerning trans people’s basic human rights are being made without a single one of us being consulted, without unbiased research that is readily available actually being considered. I hope trans people like myself feel seen, understood and affirmed, but I’m also hoping that cis people seeing the show might learn a thing or two, and leave the theatre ready to double down on their support for the trans community.

4. The show is playful and funny, but it’s also set against the backdrop of debates around gender identity and the social climate referenced in your press materials. How do you balance humour with those heavier themes?

My therapist would tell you that humour is just how I cope with any difficult situation (I think they might be on to something there!). But being trans is silly, because being a human being is silly! Going through puberty again as an adult, dealing with the emotional and hormonal rollercoaster of that whilst holding down a job (or several)… it’s a goldmine for comedy in my opinion. But I think it’s so common in the queer community or any marginalised group to find the laughter in dire situations in order to maintain hope. Translated onto the stage, I always find that if a play is only sad, serious or heavy with no moments of joy and levity I’ll eventually check out emotionally, so it’s really important to me as an artist to always find the silliness and through that, perhaps, the humanity of a moment. And there’s more than enough trans tragedy out there: the prevailing narrative for too long has been that our lives are hard and miserable, full stop. While it’s true that our lives are made harder than they need to be, being trans is also an incredible gift that has brought me so much joy.

5. Body-swap stories often hinge on empathy and understanding. What questions did you most want audiences to ask themselves through Simon and Kevin’s journey?

One of the reasons I wanted to write this play was the insecurity I witnessed in myself and pretty much everyone around me regarding our own bodies. Wanting to look different, be different – bigger, smaller, more muscular, softer, harder… however we look, we always seem to think someone else looks better. I’ve been looking into the looksmaxxing movement and I’m simply horrified by the damage these young men do to themselves in order to reach some ‘ideal of masculinity’. But, of course, some people are of the opinion that I as a trans man am mutilating my own body by accessing gender-affirming care. I strongly reject that notion, yet it can’t be denied that there are similarities. So why do any of us feel the need to change our bodies? Why do we have these fixed ideas of what men and women look like? Why do our bodies determine how we are treated, what language people use about us? And how can we make peace with ourselves and the bodies we find ourselves in?

6. After touring Fckboy across Europe and receiving several awards, what part of that experience fed most directly into boobytrapped?

I love this question! I’ve absolutely loved performing F*ckboy but it’s also a very challenging and exhausting show to do. It is just my little self on the stage and I’ve definitely felt the pressure of that. So I think I was really craving collaboration with other performers and I’ve definitely found that with my wonderful co-star Ermis Makides as well as the whole team. My good friend Romeo Lau has been beyond brilliant as a director, Ro Winchester’s contribution as intimacy director has made some really difficult scenes easy and fun, and Callie O’Brien’s sound design really brought it all together. We’ve genuinely had such a blast workshopping and rehearsing this show, as well as previewing it at Prague Fringe. Plus, we’re all trans and non-binary people and it’s just been so special to be in a room with brilliant queer creatives who’ve poured so much love into my latest brain creation!

7. The gay-club setting feels vivid and central to the story. What drew you to that environment as the place where this extraordinary situation begins?

As so many transmasc people did, I grew into my queerness in sapphic spaces and I was very lucky to find some incredible community there with true care and togetherness. Once I realised that I was a) a man and b) really into men, I started spending more time in spaces predominantly frequented by cis gay men and, genuinely, I was really surprised by the difference in vibe. By no means are sapphic spaces perfect but, in my experience, they’re better at making everyone feel safe and welcome. So there was something really intriguing about starting the show in a place that, at first glance, is more welcoming to one of the characters than the other but, once you look closer, maybe isn’t the best place for either of them to be. A central theme of boobytrapped is definitely about feeling at home in your own body, but there is a wider theme of feeling at home in general. The gay club is the first of several potential homes we visit throughout the show. Slight spoiler here, but the characters also end up in the club’s accessible toilet which is where the body swap happens. I felt that was a necessary nod at the current attack on trans people’s right to use public toilets (as well as other gendered spaces).

8. The partnership with Waverley Care adds another dimension to the production. How did that collaboration come about, and what does it mean to you?

As a company, our goal isn’t just to make theatre but to use our art to inspire social change, to bring people together, make them feel less alone and raise awareness of queer struggles. Collaborating with a charity has been a goal of ours for quite some time and I’m so thrilled that we get to support Waverley Care’s vital work. Whilst sexual health isn’t a direct theme of the show, there definitely is a lot of talk about sex so their work almost feels like an extension of the play! We’ll have informational leaflets available to our audience members to hopefully raise awareness of HIV, hepatitis B, hepatitis C and general sexual health, and audiences will have the opportunity to donate too if they can. I’m also really excited to be doing a writing workshop with some of their service users. The focus will be on using your lived experience to create art but keeping yourself as emotionally safe as possible in the process. With two plays inspired by my life under my belt, I’ve learnt quite a lot along the way, and have also seen how empowering it can be to create art in this way. So being able to share this experience with other queer folks is an immense privilege.

9. Simon and Kevin’s relationship is messy, tender and often funny. What surprised you most about writing two characters with such different perspectives on masculinity and identity?

From the offset I knew that I wanted the play to be a romcom – there’s a dire lack of love stories especially for trans men – but I also knew that there would be some real obstacles for the characters to overcome. I didn’t want to trivialize or downplay the transphobia that happens at the beginning, but was also determined to show that people can learn and grow when given the opportunity. Whilst writing, I had a lot of wonderful conversations with my AMAB friends which really helped me to see all our similarities. The way we are all insecure about our bodies, about whether we’re desirable, whether we’re doing gender correctly (whatever that may mean)… With time, I realised that the two characters really are quite similar even though their struggles manifest in very different ways. They’re both damaged, they both make mistakes and hurt each other, but I’ve been genuinely surprised by the moments of care and softness we’ve found in between all the body swap madness.

10. If audiences leave theSpace on The Mile having seen the show, what do you most hope they take away from the experience?

I really need this on a shirt because I say it so often, but with any play I do I’ll genuinely be happy if I’ve made one person feel less alone. What I hope is that people leave the theatre with a strengthened sense of empathy – for themselves as well as each other. I hope their bellies ache from laughing. And I hope the cis audience members especially will have learnt a thing or two about the trans experience, and I hope they feel inspired to bring that knowledge into conversations going forward to help us raise awareness and fight the horrific amount of misinformation circulating at the moment. I hope trans and queer people seeing the show feel seen and held, and perhaps a little more in love with their own brilliant bodies.

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A Public Display of Affection: Jonathan Wilson on Memory, Survival and Quiet Rebellion

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Jonathan Wilson arrives at the Fringe with A Public Display of Affection, a piece that slips between testimony, memory, and performance with the ease of someone who has lived every inch of the story he’s telling. Rooted in Toronto’s queer history of the 1970s and ’80s, the show doesn’t behave like a museum piece. Instead, it breathes—funny, dangerous, tender, and defiantly ordinary in all the ways queer life has always been. Wilson begins as the “queer elder” at the lectern, but the façade doesn’t last long. What follows is a reckoning with survival, desire, chosen family, and the quiet rebellions that once made even holding hands feel like an act of resistance.

As he brings the work to Edinburgh, Wilson isn’t simply exporting a Canadian story. He’s returning to the country his parents once called home, folding questions of belonging, memory, and inheritance into a performance that refuses nostalgia and insists on truth. In an intimate space like Gilded Balloon’s The Snug, the show becomes less a lecture and more a conversation—one that asks younger queer audiences to imagine their own futures while remembering the people who never got the chance.

This interview explores how the piece evolved, what histories risk being erased, and why Wilson believes humour, imperfection, and community are as essential to queer survival as any political victory. Counter Culture asked him to explain.

You’re bringing a critically acclaimed Toronto production to the Fringe. What shifts when a show rooted in 1970s and ’80s Toronto queer history suddenly meets an Edinburgh audience with a completely different cultural memory?

I’ve learned that although the street names change, the emotions and the struggles are the same. Edinburgh audiences probably haven’t heard of Yonge Street or the St. Charles Tavern in Toronto, but they understand first love, shame, chosen family, and trying to build a life when the world keeps suggesting you shouldn’t exist.

The piece begins as a formal “queer elder” talk and then unravels into something far more intimate and dangerous. Was that structural rupture always part of the concept, or did it emerge as you explored how testimony differs from nostalgia?

It wasn’t planned at all. It happened organically when I discovered I was a terrible historian. The play began as a series of readings for students studying queer history, and I felt an unspoken pressure to be a “good” example. Thankfully, the darker, funnier, and more truthful stories of my friends kept interrupting. The moment I stopped trying to be an authority and started becoming a witness, the play finally knew what it wanted to be.

The press release describes the show as a journey through love, loss, lust, and survival. Which of those threads proved hardest to balance without tipping the piece into sentimentality?

Survival. It’s very easy to turn surviving into a sort of sainthood, but of course we weren’t saints. We were messy, funny, horny, selfish, generous, frightened kids trying to get through another day. But we weren’t simply surviving. We were falling in love, dancing until sunrise, making terrible fashion choices, flirting outrageously, and creating families from scratch.

You chart moments where even holding hands felt like rebellion. How do you stage that kind of quiet defiance in a way that lands with audiences who’ve grown up in a more visible, though still imperfect, queer landscape?

By resisting the urge to make it look heroic. Holding someone’s hand shouldn’t be brave. The tragedy is that it was. It should be gloriously ordinary. I hope younger audiences don’t leave thinking, How courageous they were. I hope they leave wondering why something so beautifully mundane was ever considered dangerous. So much queer history is presented as a warning. I want this show to be an invitation to imagine a long life and an earned elderhood.

Critics have called the show “a forgotten slice of Toronto LGBTQ history brought to life.” What part of that history do you feel is most at risk of being rewritten or erased today?

The ordinary lives. The street kids I loved. My chosen family. The young people on the margins who can still disappear, even within a so‑called respectable queer history. We remember the marches, the police persecution, and the court victories, as we should. But we forget the shared rooms, the back‑alley bars, the friendships, the first kisses, the tacky wallpaper, and the people who never became famous enough to be remembered.

You blend razor‑sharp humour with devastating honesty. Given your background in Second City, improvisation, and comedy, how did you decide where humour helps the story, and where it would undermine it?

Laughter opens us up to hear truth — but importantly, the laughter isn’t there only to soften the truth. It is part of the truth. Queer people have always laughed at funerals, flirted in impossible circumstances, and found joy where no one expected it. That’s an important part of our history too.

Your past work includes My Own Private Oshawa, The Normal Heart, and The Lion King. How does A Public Display of Affection sit alongside those roles in terms of emotional weight and personal investment?

There’s nowhere to hide. When you’re playing Ned Weeks in The Normal Heart or Timon in The Lion King, someone else has written the words. This time, every laugh, every silence, and every difficult memory belongs to me. It’s easily the most exposing thing I’ve ever performed. Even my earlier solo work reflected the version of myself I was capable of sharing in my thirties. This show is what that story looks like after another thirty years of living.

Bringing the play to Scotland feels less like exporting a Canadian piece than finally bringing my own family story home. My parents left Scotland for Canada in the early 1960s, so growing up, Scotland was always referred to as “home.” I’ve written some of that tension into this new version of the show, and it has taken me somewhere even more personal than I expected. Because of course… there’s no place like home.

The show insists on remembering at a moment when queer histories risk disappearing beneath progress and assimilation. What’s the one memory you felt absolutely had to remain unfiltered?

The feeling that disappearing was always a possibility. Not in some abstract political sense. Literally. Friends vanished. Spaces vanished. Entire generations vanished. The danger isn’t forgetting the dates. The danger is forgetting what it actually felt like to be alive.

Gilded Balloon’s The Snug is an intimate space. How does that closeness shape the performance, especially when the material moves between humour, danger, and testimony?

You can’t fake intimacy in a space like The Snug. There’s nowhere to perform at people. I’m simply with them. Some nights it feels less like theatre and more like a conversation that’s wandered somewhere unexpectedly honest. Those are usually the best nights.

If you could speak directly to younger queer people encountering this history for the first time, what’s the one uncomfortable truth you hope the show gives them permission to hold onto?

You don’t owe anyone perfection. Every generation inherits unfinished work. You’ll make mistakes. You’ll disagree with the generation before you. One day you’ll probably horrify the generation after you. Welcome to the club. But don’t confuse having more rights with no longer needing each other. Community isn’t something history gave us. It’s something every generation has to build again.

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Inside Spin Cycle: A Queer Love Story Caught Between Cycles

There’s something about a Fringe show set in a laundrette that immediately makes you lean in. Maybe it’s the hum of the machines, maybe it’s the way people behave differently when they think no one’s watching. Spin Cycle takes that instinct — that quiet, nosy curiosity — and turns it into a queer love story that slips between memory, myth and the mundane. It’s tender, strange, and a little bit disorienting, like overhearing a couple argue in public and realising you’ve wandered into the middle of something you shouldn’t understand but somehow do.

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Talking to the team behind it, you get the sense they’re not interested in neat answers or tidy emotional arcs. They’re more concerned with the mess — the stains, the rewashing, the things we keep trying to fix even when we know they’re already worn through. What follows is a conversation that feels as intimate and slippery as the play itself.

Spin Cycle unfolds in a laundrette — a place that’s both public and strangely intimate. What made you realise this was the perfect setting for a queer love story that refuses to stay neatly folded?

ZOFIA: A Launderette is such a liminal space. Its whole reason for existence is to be a place of transition: you enter with dirty clothes and leave with clean. I felt that it is the perfect setting for a play that exists to examine that feeling of being in the midst of transition, being somewhere between forgetting and remembering, between loving and not. I also think the phrase “air your dirty laundry” is aptly fit.

You add memory slippage, absurdism, and a wash cycle that bends time. How did you find the balance between emotional truth and theatrical strangeness?

BETHAN: The absurd space versus the tense scene work is a part of this play that’s very exciting to build on. In many ways the launderette feels like a third character, or entity. It plays a vital role in pushing Noel and Kitt to try again at the top of the play. There’s a sense the space may even have some control over their fate as a couple and maybe is pushing them to some conclusion but as we learn, Kitt and Noel can’t help but have the same conversations over and over again. Their dialogue is pacy and naturalistic and as far as we know they are emotionally truthful. Unless someone knows more then they let on?….

The play champions Irish heritage and queer, gender-non-conforming characters. How do those identities shape the emotional engine of the story?

RHIANNON: The characters queer identity or ‘irishness’ isn’t there to make any kind of political statement, they’re simply who the characters are. Those identities affect how they move through the world, how they understand love, belonging and themselves. The play places two different experiences of Irish and lesbian identity side by side. Noel is a working class, non-binary artist from Northern Ireland whose identity is shaped by financial insecurity, community expectation and navigating a world that wasn’t built for them. Kitt is an Irish-American who has inherited wealth and whose connection to Ireland is rooted in family history rather than lived experience. Spin Cycle, at its core is a love story and it explores how love can exist between two people whose understandings of home, privilege and self are radically different.

“Eyes lock. Hearts thump. But something is off.” What’s the “off” for you?

ZOFIA: It’s the feeling of Deja vu. Deja vu is described as “an illusion of memory whereby—despite a strong sense of recollection—the time, place, and context of the “previous” experience are uncertain or impossible.”

The show has been described as Eternal Sunshine meets The L Word. What feels accurate about that comparison — and what doesn’t?

ZOFIA: Spin Cycle and Eternal Sunshine both seek to answer the same question- why is heartbreak intrinsically tied to the joy of love? There are themes of memory and repression in both as well, although Spin Cycle remains more ambiguous than Eternal Sunshine. As for The L Word, well, there is plenty of Talking, laughing, loving, breathing, fighting, fucking, crying, drinking, riding, winning, losing, cheating, kissing, thinking, dreaming in both.

The laundrette becomes a suspended world where past and present collide. Did you imagine it as a memory, a metaphor, or a place where truth stops hiding?

BETHAN: The launderette may have more hope for their relationship than they do. It’s certainly somewhere where hard conversations are forced out. It is somewhere the truth stops hiding and it feels like somewhere that has existed forever and will continue to until the cycle reaches an end the launderette is satisfied with. The liminal space has been an important factor in creating a neutral zone for Noel and Kitt to explore their guilt, lust and ultimately loss. Thematically thinking of the setting as the launderette, are we washing something until it’s ragged and worn and finished, or are we cleansing something and rescuing stained memories?

Class quietly shapes the story. How consciously did class weave itself into the writing?

BETHAN: When we started this project it was a short twenty minute scene with a hint of a class divide. As we have lived with the characters, certain nuances emerge as obvious directions to take them both. Noel and Kitt really do clash in many ways, notably Kitts inherited wealth from her grandad and Noel inherited orange sash from theirs. It felt important to flesh out where each may have struggled or bloomed forming their identities and their place in the world.

Bethan Rose talks about a “complicit sense of voyeurism.” What do audiences recognise in Kitt and Noel that makes the play feel so familiar?

BETHAN: The couple have a struggling power dynamic and you see them fall apart in front of you, remembering and forgetting in real time. I think audiences will recognise many of the feelings they go through. There are moments where you don’t want to be listening into their conversations, like you’ve accidentally been spying on them. There are also moments where audience members will recognise patterns in the relationship and even take sides. Discomfort and familiarity arises when met with parallels to your own life.

You’re an entirely queer creative team. How did that shape the rehearsal room? BETHAN: At the end of rehearsal we all kiss.

If Kitt and Noel could step out of the laundrette and speak to you, what truth do you hope they’d finally rinse clean? RHI: If I met Noel outside of the Laundrette – I really hope that they found a good therapist to help rinse away their shame about who they are and where they come from. ZOFIA: If Kitt were able to step out of the Launderette, I would hope she could be honest about her entitlement.

 

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Inside The Movement: Fringe Anarchy with Ethan & Gigi

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Some revolutions begin with manifestos. This one begins with two performers who are absolutely convinced they’re leading one. The Movement follows Ethan & Gigi — self‑appointed liberators, overconfident artists, and, depending on who you ask, either visionary or “legitimately unwell in a mental sense” — as they attempt to reshape the world through theatre. Their show is a chaotic, high‑energy act of political clowning that  insists the revolution won’t be televised, it’ll be live. 

In this interview, we talk about why they built a piece that blurs satire, activism and sheer unhinged commitment; how comedy can still connect people in a fractured moment; and what it means to ask an audience not just to watch, but to move, react, and become part of the disorder they’re staging. It’s theatre as provocation, theatre as mischief, theatre as a dare — and Ethan & Gigi are more than ready to break a few legs along the way.

You describe yourselves as artists who genuinely believe they’re leading a revolution. What’s the creative spark behind playing characters who are both delusional and completely committed?

GIGI: I gotta say…the spark behind playing people who are delusional and completely committed? That’s clown, baby! That spark comes from an urgent need to feel free in an ever-oppressive world. The clown has this big, beautiful dream about themselves and they either A) fail and it’s funny and the audience loves them for trying and everyone becomes connected through that particular access point of the recognition of your humanity or B) they succeed and it’s beautiful and they win. I cannot imagine a better use of my time! I mean what else is there but to be delusional and committed to the idea of a better world?  We either fail and it’s funny and sad and we become more deeply connected …or we win.

ETHAN: I wouldn’t say we are playing characters, but more so, caricatures of ourselves, the essence is completely: us. That’s our clown. What makes us the unique humans we are is what we put on the stage. Gigi and I genuinely want to participate in a revolution in real life, but we honestly don’t know how to do that. But what if we believed we could be the leaders of this revolution, and committed to this role 110%? THE MOVEMENT is the result of that delusion/vision.

The show sits between clowning and revolutionary politics. How do you strike the balance between satire and sincerity without tipping too far in either direction?

GIGI: This is a great question and something we often check in about.  There’s a part of the show that is undeniably satire, that we made not as clowns but as clever improvisers hungry to create a searing indictment of the American empire. At the end of the day, we wanna make sure we come across as idiots. Satire is more in the world of the bouffon which we do love to play with, but our pleasure in this show is wrapped up in being losers, not clever winners.

ETHAN: It’s completely a tight-rope balancing act, and what keeps us on the high wire is the sensitivity and vulnerability we lean into while we perform. Giving people permission to laugh AT YOU opens up a kind of a magical portal. The target of the humor in the show is always us, we are complete fools that believe ourselves to be competent, highly-skilled, and have all of the qualities of charismatic revolutionary leaders, when this isn’t quite the case.

You mention themes of artistic delusion, oppressive systems and the power of community. Which of those became the backbone of the show, and which emerged unexpectedly during development?

GIGI: Oppressive systems were the backbone.  This might seem like a joke but we’re activists first and foremost. We want to burn it all down. As for artistic delusion…we don’t have to try for that to be a theme, that’s just an organic byproduct of our delusion:  we are doing a clown show that we believe will radicalize people.  But the power of community was discovered as we were struggling to find an end to this show and to answer the question, “How do you start a revolution?”

ETHAN: When you make a show, sometimes it feels like wandering through a foggy forest, you can’t see, and it’s the artistic delusion that keeps you stumbling forward. You’re following the initial impulse that sent you out into the woods, and where you end up is often a total surprise. “How do we start a revolution?” was the impulse, and the power of community is where we ended up. When you want to dream big (like overthrowing and dismantling oppressive systems) – you can’t do this alone.

One of your supporters called the show “deeply stupid” in a complimentary way. What does “stupid” mean in your artistic vocabulary, and why is it useful?

GIGI: “Stupid” means to use your gut, not your brain.  It means to let your body lead even if you have no idea what is going to happen. It means to allow yourself to be illogical and to make mistakes. It’s useful because it’s freeing! We use “stupid” as our North Star and sometimes we ask ourselves, “How can we make this more stupid?”

ETHAN: When we take the stage, we are in pursuit of the quality of laughter that makes your belly hurt because you can’t stop, that type of laughter comes from the “stupid” place, not the “clever” one.

You’ve been described as brave, hardworking and possibly a bit unhinged. Do you think good clowning requires a willingness to push past normal social or theatrical boundaries?

GIGI: I think more than anything good clowning requires a willingness to push past your own limiting ideas and narratives about yourself and the world and if that happens to also result in pushing past normal social and theatrical boundaries, great! But sometimes people do things just for the sake of provocation, with no humanity or sensitivity behind it.  There’s no sense of self in that.  Good clowning allows us to see *you*.  Sometimes that leads to pushing past normal social and theatrical bounds but it’s not needed. Sometimes you end up doing something very safe, polite, normal and everyone relates to it and it’s the funniest thing.

ETHAN: Where you are in life is where you find yourself on the stage – especially as a clown. It’s a total reflection of your humanity, neuroses & all. It’s less about pushing social norms or theatrical boundaries, and more about where you’re willing to go within yourself. “Good” clown to us is when you see someone onstage, and as an audience member you feel & think: “Oh there you are. That’s you. You’re not hiding.” It’s more of a feeling than an intellectual thing, but you know when you experience it. Your standards for anything short of that level of vulnerability become extremely high.

You’ve said laughter can be an act of resistance. What do you think audiences are resisting when they laugh with you rather than at you?

GIGI: Wonderful question!  Sorry to clarify, we DO want you to laugh at us.  There is a freedom that comes with having a sense of humor about yourself and when others witness you bask in that freedom, it can be really inspiring.

ETHAN: Peeing.

You talk about the show being created through a “village” of mentors, teachers and friends. What did collective creation allow you to do that a traditional rehearsal process wouldn’t?

GIGI: Collective creation allows us to work our material in real time to see what works and what doesn’t.

ETHAN: What THE MOVEMENT means to us versus others is different, we all have our own unique experiences of the show. We love getting feedback from the audience and our community, and our show has been seen and passed through many hearts and minds. Everybody that has contributed their feedback, ideas, and direction has left their own imprint in the DNA of our show- and that can’t replicate that in a vacuum.

You’ve staged large‑scale stunts, including marching an audience through New York to perform in front of an LED truck. What attracts you to theatrical disruption outside conventional spaces?

GIGI: Referring back to the clown, we want to push ourselves to dream as big as possible so that other people feel pushed to do the same — did you hear about the couple that scaled the Empire State Building, waved a banner from the highest point, and got engaged while police helicopters swarmed around them? Way to dream! It got everyone’s attention and surely some folks thought to themselves, “I want to do that.”

ETHAN: The theatre is a place where we can shine a spotlight, and everyone looks exactly at that spot on the stage. The power of theatre is being able to shine that spotlight at ourselves and the world we live in, so we can illuminate and examine the unseen. That experience shouldn’t end when the show is over and the audience leaves. Staging performances outside of the theatrical container reminds us that we always have the power of the spotlight – life can be theatre. Also, when you step outside, the sun is in the sky, and that’s the biggest spotlight of all.

Your SoHo Playhouse performance on the anniversary of 9/11 was deliberately provocative. How do you navigate the line between meaningful provocation and empty shock?

GIGI: Always punch up.

ETHAN: In our world, there’s no shortage of bastards to kill.

You say you’re not here just to make people laugh — you’re here to make people free. What does “freedom” look like inside a one‑hour Fringe show at 11pm?

GIGI: It looks real stupid — you gotta come to find out!

ETHAN: There was your life before you joined THE MOVEMENT, and life after. Our show is what happens in between.

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Reclaiming La Goulue: Stella Kulagowski on Giving Louise Weber Her Voice Back

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Stella Kulagowski is the writer‑performer behind Louise: The Last Dance, the Fringe show that pulls Louise Weber — La Goulue herself — out from under a century of mythmaking and lets her speak, move, and breathe again. Kulagowski isn’t just interpreting Weber; she’s inhabiting her, stitching together the fragments history left behind and confronting the ways women and queer artists are still framed, consumed, and rewritten today. What emerges is a portrait that refuses nostalgia and refuses sanitisation — a raw, funny, furious reclamation of a woman who lived loudly, loved widely, and paid dearly for being unforgettable.

In this conversation, she talks about finding the real Louise beneath the legend, the power dynamics that shaped her rise and fall, and what it means to stand alone on stage and argue back on behalf of someone who never got to tell her own story.

1. Louise Weber’s life reads like a rise‑and‑fall myth — laundress to the highest‑paid entertainer in France, then back to the margins. What was the moment in your research when she stopped being a legend and became a living, breathing woman you felt compelled to inhabit?

There’s a moment in the research for a project like this where you stop reading about your subject and start feeling her. For me it was stumbling on the Lacombe footage, the documentary clip filmed not long before she died at sixty two years old. She’s old, missing teeth, dressed in rags, and then she starts to move. And something happens to me in the carriage of her arm – this small, but unmistakable elegance. You catch this smirk on her face and suddenly you’re not looking at a broken old woman, you’re looking at the most famous dancer in France, the muse. That’s the moment her legend became tangible to me. Her life is the epitome of the rags-to-riches-to-rags arc and her story sounds so unbelievable, but watching her move, decades past her prime, in the mud outside her caravan, made it raw in a way no photograph or painting quite had. She wasn’t performing nostalgia for the camera, film was so new there wasn’t any expectation of how to even perform for film. She was just being, deep in her bones, exactly who she’d always been. That’s the woman I knew I could feel in my own body on stage.

2. The show begins in 1928, with Louise living in La Zone — the part of Paris where the city hid what it didn’t want to see. What drew you to that late‑life vantage point rather than the glittering Moulin Rouge years? What does starting at the end allow you to reveal?

From the moment I saw that Lacombe footage, I knew the show had to bookend there. It felt like the only place to start and end. So much of what I’m telling in this piece is about how Louise was documented endlessly by other people and never once recognized for her own talent, her own creation, except as a footnote, a subject for men to paint and photograph and write about, right up to the last months of her life. There’s something almost unbearably poetic about that: being filmed to the very end and still never truly seen. Starting there, in Montmartre, blocks away from the Moulin Rouge where she was once the biggest star in France and was now selling peanuts to get by, gives the whole piece a kind of sad “I bet you’re wondering how I got here” jumping off point. And when we go all the way back and end up there again, I think it feels so satisfying.

3. Louise was painted by Renoir, immortalised by Toulouse‑Lautrec, photographed, mythologised, and endlessly consumed — yet her own voice was never recorded. How do you approach giving voice to someone history refused to hear?

She wasn’t entirely silent, that’s the incredible thing. There are fragments: an interview here, a remembered line there, diary pages, moments where her own words slipped through the cracks of everyone else’s reporting. And her wit and bite were epic, even by today’s standards. She really did yell out to the Prince of Wales in the middle of the Moulin Rouge “Hey Wales, you buying the champagne or are you just here waiting for your mother?” I’m obsessed. I built the show out from those fragments like scaffolding. Then of course, so much of her record was made into scandal and exaggeration, so we don’t always know what is real. So, of course I made artistic (and editing) choices, but they’re never careless ones. Everything I present in the show is built on extensive research into who she was, what she survived, how she moved through the world. I’m not inventing someone, I’m standing in for someone I have come to care for deeply, using her own documented fragments as my compass.

4. Your work blends projection, archival media, dance, and direct address. When you’re reconstructing a life that’s been fragmented by other people’s gazes, how do you decide what belongs to Louise and what belongs to the world that used her?

The projection is meant to do the work of anchoring us in time and place, using all the actual documented paintings, photographs, and posters people might already half-recognize. Those images do the work of a thousand words, or ten thousand dollars of set design (!), in about two seconds. That’s evidence of this wild life lived and what the world saw and made of her.

The sound design is where the emotional weight lives. We hear the music she remembers in her own head, propelling her dance. And we hear the men in her life, Renoir, Zidler, Lacombe, as disembodied voices, cutting in, directing her, deciding things about her. That disembodiment is deliberate, it’s their force and influence without a face or body, just power acting on her from outside.

But you’ll notice the important women in her life, (her sister, her lover) are never disembodied voices. They live in her own body, in memory, because they were never outside her the way the men were. They’re not haunting her from a projection or a speaker. They’re still with her, held close, because that’s where love lives when everything else about you has been documented, torn apart for profit or taken away.

5. La Goulue’s stage persona was famously audacious — high kicks, hat‑flicking, drinking from patrons’ glasses (where it is said she derived her name, ‘The Gluttion’ from), teasing the crowd. How much of that bravado do you bring into the show, and how much do you strip away to reveal the person underneath?

I lean hard into exactly these things. Her bravado is real and one of the most documented, factual things about her. And she earned every ounce of it. What I try to strip away is the assumption that bravado and fear can’t exist at the same time. I don’t play her struggle as a betrayal of her audacity, I play them as the same muscle flexed in opposite directions. She can flick a duke’s hat off his head with her high kick and simultaneously be quietly terrified that someone younger and prettier is already lined up to replace her. Both things are true in the show, moments apart. I don’t need to dial down the swagger to find the person underneath, the swagger is just one layer of a truly complicated woman. The true challenge is trying to show all that in a sharp 50 minutes!

6. Louise loved women and men and champagne and life with equal ferocity. Do you see her as a figure of queer joy, queer tragedy, or something more complicated — a woman whose appetites were both her liberation and her undoing?

Honestly, it’s complicated, and I’m still sitting with that complication rather than resolving it. She hid her relationships with women, but looking at it through a contemporary lens, that wasn’t shame in the way we’d think of it now, it was survival. Her income depended on men. Her safety depended on being legible to them as available. Hiding her female lovers wasn’t erasure imposed from outside, it was a choice she made to protect the very fame and money that kept her alive.

But other people absolutely wanted to profit off her queerness when it suited them;  Zidler putting that painting of her and Marie up, Toulouse capturing what she couldn’t (or wouldn’t) say out loud. She never got to control that either. She’d have been the one left holding the scandal if it went wrong, not them.

A lot of my work explores queer joy, taking classic texts and stories and placing them in queer context. But this one is harder, because it’s not fiction and it doesn’t resolve that way. I don’t think this is a story of queer joy. I think it’s a story of a woman who loved fiercely and still had to calculate, every single day, what that love might cost her. I’m not sure there’s a tidy ending here for her and Marie, and I’m not going to manufacture one just because it would feel better to tell.

7. You’ve had three sold‑out Toronto Fringe productions and a background in burlesque, dance, and visual art. Where does Louise: The Last Dance sit within your artistic evolution? Does it feel like a culmination, a departure, or a new beginning?

This feels like a new chapter, more than a culmination or departure. Almost everything I’ve made before this has been big ensemble work, spectacle, dance, song, burlesque, a whole cast of talented people to lean on and hide inside. This is the first time it’s just me, alone, on stage, for fifty minutes. It’s terrifying! There’s nowhere to hide when it’s just me, telling my little story, no ‘somebody else’s striptease number’ to carry the room while I catch my breath.

But stripping away (ha!) all those crutches has made me a stronger, more confident creator than any of the bigger shows did. When you can’t rely on spectacle, you have to trust the writing, the performance, the genuine meaningfulness of the story. You have to trust yourself. I don’t think I could have made this show five years ago. I needed everything I learned building those ensemble pieces just to have the nerve to stand up here alone.

8. Louise’s story raises a sharp question: who gets to tell their own story, and who gets rewritten by others? In making this piece, did you find parallels between Louise’s era and the way women and queer artists are framed today?

Oh, absolutely, one hundred percent, this piece is meant to evoke how we continue to treat women artists. The media has never stopped loving setting women up just to tear them down. Women artists get cast as bitchy, crazy, difficult, emotional wrecks, while their male counterparts get called artistic geniuses for the exact same behavior. The way we still erase women’s achievements is shameful, and it’s not new. Louise was possibly the first in an endless line of women lambasted publicly to the delight and profit of mostly men. There’s actually a huge nod to this in the show, but I don’t want to spoil it. Is it cheesy to say you’ll have to come see it for that reveal?

9. The Moulin Rouge era is often romanticised — all colour, spectacle, and bohemian glamour. What truths about that world surprised you most when you dug beneath the posters and the mythmaking?

I think how precarious it all was, even at the very top. The “muse” relationship with those painters was far more transactional than the romantic legend suggests. A modeling session with Renoir’s circle paid ten to twenty-five francs, and a laundress at the time made roughly two francs a day. So a single afternoon sitting still, often nude, could be worth a week or more of scrubbing other people’s linens. The men got the immortality and she got a fraction of what her image was actually worth.

Even at her peak, none of it was stable. She was attacked by wolves and lions during her menagerie years and entered into marriages of convenience and safety. The whole ‘Belle Epoque’ era gets remembered as color and champagne, but underneath it was this woman – the most famous of the era – calculating constantly, how much of her body and safety she could afford to risk for the next franc.

10. Finally, if Louise Weber could step into Ivy Studio during your Fringe run and watch the show, what do you hope she’d recognise in your performance — and what do you hope she’d forgive?

Oh gosh, I’d like to think we’d go out afterward and share a cheap bottle of wine and absolutely cackle at how wrong I got it! But really, I hope with all my heart, that she’d love the gumption and the spirit of it all. I hope she’d recognise the refusal to make her sanitized and palatable. I didn’t sand down the drinking, the audacity, the mess, the contradictions, because I think she’d have hated a version of herself that was too easy to like. I hope she’d see a woman finally allowed to argue back.

As for forgiveness, there are places where I fully imagine her interior life: what she felt in a given moment, what she might have said to her lovers in private and what they said to her. I hope she’d forgive me those inventions, because I made every one of them in service of being truthful to her, never at her expense.This is a love letter to, and about, a complicated, messy woman. Not a scandalous headline. Not a poster in a giftshop. Just Louise.

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Desire, Delirium and Defiance: Hannah Ponturo Reimagines Strasbourg’s Dancing Plague

For 1518: The Dancing Plague,playwright‑director‑producer Hannah Ponturo doesn’t just revisit a medieval hysteria — she queers it from the inside out. At the centre of Strasbourg’s civic collapse she places Katherine and Anna, two women whose long‑fractured romance becomes the emotional pulse of a society losing its grip. Ponturo treats queerness not as an add‑on but as the lens through which the crisis sharpens: desire as defiance, intimacy as resistance, love as the one human truth that refuses to behave, even when the world is convulsing around it.

Her production moves between satire, tenderness, and outright absurdity, but the queer heart of the piece never wavers. In a story about bodies pushed past their limits, she insists on showing what happens when two people try to reclaim their humanity in a society determined to deny it. The result is a work that feels both ancient and urgently contemporary — a queer love story beating beneath the noise of mass panic, political failure, and the strange comfort of collective delirium. We asked her to tell us more…

 

1. What does it mean to centre a queer love story between Katherine and Anna in the middle of a medieval mass‑hysteria crisis — is love the antidote, or just another form of delirium?

Neither. Love is a human need but it can’t save us from either ourselves or outside forces.

2. Why does a 500‑year‑old dancing plague feel more recognisable than anything we lived through in 2020?

Writing this piece post covid allowed me to accidentally draw parallels without initially intending to. Once it was clear, I wanted to channel Arthur Miller a la The Crucible and write about a historical crisis that was really about a modern event.

3. The clergy and city authorities scramble to contain the outbreak — is the real satire aimed at how power behaves when it loses control?

Yes, the clergy and city authorities get a hard beating from me throughout the show. Ultimately people who hold power are just people and during a crisis it’s very difficult to make the decision that will be deemed “right” in hindsight. Nevertheless some choices were so obviously wrong in the moment.

4. What’s the moment where the audience realises the comedy is getting uncomfortably close to our own recent chaos?

It sneaks up on you naturally until you start to realize that one plague is not so different from the other.

5. Does the play treat hysteria as a disease, or as something society manufactures when it can’t face the truth?

A little bit of both. The characters within the play truly believe that it’s a disease while I hope to portray that it’s the latter.

6. Katherine and Anna’s “long‑fractured romance” reignites while Strasbourg collapses — is queer love the rebellion here?

Queer love and fighting for one’s humanity is the rebellion.

7. How much of the dancing is pure comedy, and how much is a metaphor for people being pushed past their limits?

There’s only a small portion of the dancing that’s actually comedy. Our choreographer, Sydney Diamond, has created a language for the dancing sickness using the four elements: air, fire, water, earth. At first the dancing is air. These people are living in an enormously oppressive society and being able to dance feels good. Then, it becomes fire and the energy is full of sparks until we get to water and it becomes heavy. Ultimately earth is our destination before death.

8. What’s the most outrageous moment in the show that audiences absolutely won’t see coming?

Come and see!

9. How does the production balance the absurdity of people dancing themselves to death with the tenderness of a queer love story?

The incredible actors are able to balance this flawlessly: Britney Shields, Nicole Souza, Ryabrae Ngaida, Tallulah Jones, Gilberto Ortiz, Anne Marie Howard, and Don Berman.

10. Does the play suggest that crises bring people together, or that they expose what was broken all along?

Perhaps both. I’m sorry for being so Switzerland in this interview but I really do believe that there’s not just one answer to anything (except math, which I’m bad at).

11. What single image from the show captures both the comedy and the horror of the dancing plague?

Our logo, designed by Max DiRado, is the perfect image to describe our show. It’s a modern girl twerking with the medieval doctor plague mask on. I LOVE it.

12. If the dancing plague happened today, would it start on TikTok — or would TikTok just monetise it?

I think both. Today, anything that can be monetized will be.

13. How does the show use satire to talk about modern crises without ever naming them outright?

Bad government, heightened emotions, and incorrect medical advice are sadly timeless.

14. What do you hope queer audiences take from Katherine and Anna’s story that straight audiences might miss?

There’s a raw vulnerability to their love that I hope everyone can see, relate to, and experience either now, in the future, or in the past.

15. Why does a medieval dance‑till‑you‑drop epidemic feel like the perfect metaphor for the way we cope with uncertainty now?

The Dancing Plague is inherently silly and disarming so I hope to use this as a way to bring people in before getting to the subjects that may be less palatable.

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Chained, Charged and Completely Exposed: Joseph N. Alberts on Padlocked!

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Some Fringe shows toy with constraint; Padlocked! builds an entire world out of it. The premise is disarmingly simple — one man, one bedroom, one set of chains — but what unfolds is a sharp, funny, unexpectedly revealing hour of theatre. At the centre of it all is Joseph N. Alberts, the actor playing Guy, who spends the entire performance padlocked in place. No shifting, no pacing, no physical escape. Every interruption, every rising panic, every emotional crack has to be played from a single fixed position, which somehow makes the chaos around him feel even more intimate.

 

  1. The entire play traps Guy in one physical position — chained, padlocked, unable to escape. What did you discover about the character by being literally stuck in place?
What I loved finding out about this character was how his occasionally waspish sense of humour ended up being a defence for quite a vulnerable core. He has some longstanding things about himself that he has never come to terms with. Being stuck in the one place means that he can’t escape from confronting those issues, or at least someone telling him some home truths, so how he deals with that is very interesting to play. He can still very much go on a journey of character even though he is not actually moving.
  1. The show blends kink with everyday life in a way that’s funny but also revealing. What part of Guy’s real‑world responsibilities felt most relatable to you?
I think the amount of (metaphorical) plate spinning and how we effectively act differently according to the different people around us in our lives, which is very much in the play, has really struck me. I’m sure all of us have things with family, work, neighbours and, dare I say it, potential lovers that we have to deal with, but luckily they might be spread over a week rather than within one hour in one afternoon.
  1. There’s a vulnerability in being restrained that goes beyond comedy. How did you approach that emotional layer without losing the humour?
I think realising the humour (of situation, and of Guy’s reactions and cynical comments) and the emotion are all wrapped as different facets of the same character. Keeping it emotionally honest, but also witty.
  1. The interruptions Guy faces — family, work, neighbours, even Alexa — are relentless. Which moment of escalating chaos is your favourite to perform?
There is a sequence where Guy needs to obtain a password to open a document for a work colleague he is on the phone to, and he realises he very much can’t get hold of it in the usual way… I think that is my favourite to perform.
  1. The press release hints that the story draws from real experiences. How much of Guy’s panic, desire, or denial feels personally familiar?
Luckily not the panic! The hopefulness of meeting one’s beau on Grindr and the increasing realisation that things may not work out as envisaged does feel very familiar. As is the case for wanting certain areas of your life not to overlap with other areas of your life.
  1. Fabio is alluring but elusive. What do you think Guy is really looking for in him — fantasy, escape, validation, or something else entirely?
I think Guy is ultimately looking for someone with an understanding of who he is and what his sexual desires are (wanting someone else to take control for a bit), but the fact that Fabio is so sexy is a definite bonus! The situation Guy is hoping for is its own escape, I’d say.
  1. The show is sex‑positive but also life‑negative, as the press release puts it. How do you balance those two tones on stage?
I would say our approach is to be unapologetic about the adult parts of the show and the amount of flesh on display for Guy’s kink, but also to find an honesty about the difficulties of life that come into the story, with relatively few people Guy feels he can be honest to.
  1. What’s the biggest challenge of performing a role where the comedy depends on timing, physical restriction, and rising tension?
It’s a blend of several things. Keeping the pace up, but keeping the contrasts between how he talks to the different people in his life. And making sure those one-sided phone conversations sound realistic in their timing. For some reason, remembering what to say between the conversations is proving harder than remembering the conversations themselves!
  1. If audiences come in expecting pure farce, what deeper truth do you hope they walk away with?
Perhaps the deeper truth that the chains may be metaphoric as well as literal. Or maybe that we all have different areas of our personalities, with triumphs and frustrations. Maybe being honest about personal things – or even kinks – might be the way ahead.
  1. And finally — what’s the part of Guy you’re most protective of, the thing you hope audiences really understand about him?
I love the realisation that he can change, even within an hour in his own bedroom. Despite his cynicism, he remains optimistic for as long as he can. I hope that audiences will find the way I portray the character engaging, even though he definitely has his flaws. He is wittier than I am, but I think he has a reason for that wit.
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Juliette Burton Rewrites the Rules in Villain Era

Juliette Burton. Photo: Steve Ullathorne

What’s striking about Villain Era is how sharply it understands the women it’s speaking to — and the ones it’s speaking for. Juliette Burton, the writer and performer behind the show, doesn’t approach villainy as a gimmick or a costume; she treats it as a lens, a challenge, and sometimes a liberation. Her work has always wrestled with identity, power, and the stories women are handed, but here she pushes further, pulling apart the myths that shape us and the rules we’re expected to obey.

Talking with Juliette, you feel that mix of mischief and seriousness immediately. She’s funny, sharp, and unafraid to sit with the uncomfortable bits — the rage, the conditioning, the cultural policing — and then flip them into something joyful, defiant, and deeply human. Villain Era isn’t just a show; it’s a reclamation. And Juliette is the one steering it, inviting audiences into a world where women get to be complex, loud, powerful, silly, sexy, nerdy, and unapologetically themselves. Find out more at the Fringe website.

 Villainous Women — Fiction’s “bad girls” often carry the truths polite society can’t handle. Which villainess taught you the most about power, and what did she give you that the so‑called heroines never could?

Coming to the show you will step into the world of fictional villainous and morally grey women including: Poison Ivy, Harley Quinn, Catwoman, Rogue, Emma Frost, Goblin Queen, witches like Agatha Harkness or Scarlet Witch, Greek Goddesses, and Yennefer of Vengerberg.

She starts life powerless, unwanted and dismissed, then stops trying to be “good” and starts owning who she is. That was a revelation for me. Heroines are often rewarded for being selfless; villainesses are punished for being powerful.

Rogue is the other key one for me. My favourite comic book character began as a villain in the comic books in the 1980s. In the X-Men, she begins as a villain who absorbs the power and psyche of Carol Danvers aka Captain Marvel aka the most powerful Avenger and is terrified she can’t contain it. That fear that embracing your power might make you dangerous, felt familiar to me. Now I realise it only makes you dangerous who people who benefit from you being weak or controlled.

Fearing for her sanity Rogue turned to Professor Xavier for help. When I feared for my own sanity, I too turned to a bald man – Bill Bailey. He inspired me to get into stand up and just like Rogue became a leader in the XMen I also lead people… astray.

One of the things comic book villains and heroes like the XMen taught me is that power isn’t zero-sum. My power doesn’t diminish anyone else’s, it can highlight and sharpen it. The real shift happens when we stop seeing each other’s strength as a threat, and start learning how to exist alongside it in harmony.

If we can do that – personally, culturally, collectively – we don’t just survive each other’s differences but we become stronger because of them. That feels, to me, like the most hopeful “Villain Era” there could be.

Then there are witches like Agatha Harkness and Wanda Maximoff, who show that women’s power often grows with age which is exactly why we’re encouraged to disappear as we get older. Not me. I’m determined to get louder, prouder and embrace my power.

And Dark Phoenix, who taught me that the problem isn’t our innate power itself, but other people’s inability to cope with it.

It’s not even a case of ‘step into your power’ – we always had it. But now, we’re remembering our power and becoming it.

 

• Good Girl Conditioning — You describe yourself as a former “good girl”. What’s the most insidious part of that conditioning that you had to unlearn to step into your Villain Era?

The most insidious part of “good girl” conditioning is how deeply it ties identity, worth and safety to being agreeable, pleasing and non-disruptive. I learnt early that taking up space, having opinions, changing my body or challenging other people all come with social punishment. So I ended up chasing an impossible version of myself that was never meant to be achievable.

And even when I thought I’d attained it, I wasn’t allowed to veer from it even for a moment. You’re punished if you veer off the course that’s set and you’re punished if you achieve it – just look at women in the spotlight, allowed a brief stint there before they’re torn down one way or another.

And I think a lot of those “goals” are deliberately unattainable, set by systems and industries that profit from you feeling like you’re not enough. Comedy helped me unpick that, because it isn’t built on perfection or pleasing everyone. It’s built on truth, risk and joy. And there’s very little profit in joy, just freedom.

 

• Nerd Culture Politics — Nerd culture loves a redemption arc but fears female rage. How much of Villain Era is you reclaiming a space that was never built with women in mind?

Nerd culture has often been gatekept by people who frame it as “us vs them”, scarcity vs belonging, and who can be very attached to clear binaries of good and bad. It’s interesting, because on the surface nerd culture may love a redemption arc… but underneath that is the question: why do we need redemption at all and who decided someone was “beyond it” in the first place?

A lot of nerd storytelling, especially in comics, is basically modern mythology. The X-Men are essentially Greek gods in cool jackets. They constantly wrestle with identity, power and belonging, and just like ancient gods and goddesses we can turn to each of them to help us through an aspect of being human that we might be wrestling with at any given time in our lives. And I think the most compelling stories are the ones where hero and villain aren’t fixed states, but internal struggles.

The idea that nerd culture “fears female rage” is partly true in some spaces, but not all. I’ve also seen it be one of the few places and people that properly welcome, encourage and embrace powerful, complex women – women who are allowed to be messy, angry, moral, immoral, all of it.

What fascinates me most is the idea that society has to exist as if there’s a “them versus us”, eg men versus women, or nerds versus jocks, or old fans versus new fans, or an old franchise version versus a new franchise version/spinoff. It’s bizarre to me considering that so much of comic books and nerd culture is supposedly about wrestling with unity. The X-Men wrestle with the idea that they are inherently born different and so, do they use their powers to help protect those who would seek to persecute them? Or is tolerance extinction? For either ‘them’ or ‘us’?

The very fact that the nerd culture communities are aware of these conversations makes me feel safer in nerd culture than in other spaces in society right now, purely because we’re having those conversations, albeit via the prism of comic book lore.

All my shows are me reclaiming space… being on stage an inviting people into my world for an hour is my favourite place to be – I get to set the tone and invite people in. No gatekeeping, all inclusive… I wish that meant your food and drink was free but sadly just the joy.

 

• Sexy vs Silly — Your show promises to be “very silly, very sexy, incredibly nerdy”. Where do you think humour and sexuality meet, and why do British audiences still get twitchy when women mix the two?

Humour and sexuality have always been intertwined for me, they’re both about timing, truth, and not taking yourself too seriously. It still makes me laugh that when I came out as queer, my friends said, “we thought you already knew.” Apparently I was the last to know.

I also think we often confuse sexuality with sensuality and eroticism, and then immediately panic about what women are “allowed” to be in public. There’s still discomfort—particularly in British culture around openly sexual women who are also funny, clever, nerdy, or self-aware. It can disrupt the very tidy Madonna/whore boxes people would prefer to keep us in.

Adding in ‘funny’ confuses those who benefit from forcing women into polarised identities because humour empowers, laughter unites and brings us together, it breaks down pretty little lies about who we are, who we can be and what our roles are.

But the truth is women aren’t one thing. We’re allowed to be silly and sexy and ridiculous and powerful all at once. And if that makes people twitchy, I think that says more about their conditioning than it does about us.

 

• Rage as Fuel — You’re tackling inequality, bad sex lives, and the cultural policing of women’s behaviour. What role does anger play in your writing — ignition, compass, or something more dangerous?

Anger is definitely the ignition point for my writing. If something makes me angry, it usually means there’s a crack in the system somewhere and that’s where the comedy lives. Big things, small things, bad sex, inequality, cultural policing of women’s behaviour… it all starts with that moment of “hang on, why is this just normal?”

I used to be quite afraid of my anger. Therapy taught me that holding onto it was like holding hot stones except the only person getting burned was me. And that’s still true… if you just sit in resentment. But anger handled properly isn’t destruction, it’s information. It tells you what matters, what’s wrong, and what needs changing.

I’m angry about inequality, I’m angry about the amount of mediocre sex women are expected to quietly accept, and I’m very angry about how tightly women’s behaviour is still policed. But I don’t think anger is my compass, that’s a steadier commitment to belief we can do better. Anger is the spark, not the map.

Anger only becomes dangerous when it’s misused to divide people or distract from where the real power sits. In comedy, I try to aim it somewhere more useful: at the absurdity of the rules themselves. And ideally, we get to laugh at them while they fall apart.

 

• Queerness and Power — The press release hints at queerness as part of the journey. How does stepping into a “villain” identity open up new ways of talking about desire and identity?

When you’re raised in a culture where female desire is suppressed – whether that’s appetite, sexuality, difference, or queerness – it can start to feel like anything outside the “acceptable” script is automatically wrong. Even just wanting too much, or wanting differently, can get framed as selfish or even villainous.

So stepping into a “villain” identity becomes strangely freeing. It allows you to question who decided the rules in the first place, and why honesty about desire has to be punished. Whether that’s queerness, polyamory, or just forms of attraction and romance that don’t fit neatly into a norm, it all gets labelled as deviation from a story someone else wrote.

But “villainy” is really just perspective. It’s narrative. Good and bad aren’t fixed states – they’re labels we’ve inherited. And once you start pulling at that thread, the whole idea of what’s “normal” or “acceptable” starts to flip upside down in an exciting and liberating way.

 

• Fantasy Armour — You mention armour made of “hard truths, high fantasy and hilarious punchlines”. What’s the piece of metaphorical armour you didn’t realise you needed until you wrote this show?

Every woman needs a sword right now. That’s just a fact. But since actual armour isn’t exactly socially acceptable in most day-to-day situations, I think what I didn’t realise I needed was a full emotional breastplate – something that lets you walk into the world slightly more protected, but still very much a woman in power.

Or, you know… just better boundaries and less apologising. That too.

 

• Nerdgasms — You promise “live nerdgasms”. For the uninitiated: what exactly constitutes a nerdgasm, and how do you engineer one onstage without breaking Fringe fire regulations?

A nerdgasm is a kind of euphoric nerd peak—the tingle of recognition, like Spidey sense kicking in, when you feel completely seen by others who accept you, get you, understand your niche references, share your passions – whether that be for a fandom, for a passion or for challenging the status quo. It’s that moment of shared joy when a niche detail suddenly becomes a communal experience.

A nerdgasm happens when fandom, humour, sexuality and storytelling all collide in one room. Because the best nerdgasms aren’t solo, they’re collective. Multiple nerdgasms, if you will.

This cannot be engineered. A nerdgasm in the wild can only happen naturally, organically and only if we give ourselves permission to feel safe and lean in together. All I can do is create the conditions: honesty, play, a bit of chaos and a lot of love and respect. The rest is chemistry.

And if the fire alarm goes, well, we’ve clearly made the show incredibly hot.

 

 

• Villain Era Ethics — Every villain thinks they’re the hero of their own story. What’s the ethical line you refuse to cross, even in your Villain Era?

You can be a baddie, just don’t be a dick.

My “Villain Era” reign holds no cruelty or destruction. Just integrity, honesty, agency and refusing to shrink myself to make other people comfortable.

I’ve been the villain in other people’s stories for long enough that I’ve stopped trying to to be the “hero”. Instead, I’m leaning into the villain they’ve already decided I am. At least I look good in black. That doesn’t mean I wish them harm, I just wish them well while I live my life in the fullest, darkest, most powerful way possible. When you embrace your shadow self, turns out the team up is a power up.

That, to me, is the ethical line: don’t lose your humanity while you’re realising your power.

 

• Cultural Rebellion — Counter Culture readers love a rebellion. Do you see Villain Era as a personal metamorphosis, a cultural protest, or a gleeful act of mischief aimed at the patriarchy?

Villain Era is all of the above and more. Just like a woman, this show is multifaceted and is many things all at once.

Villain Era is all of the above and more. Like most women, it refuses to be just one thing at a time.

It’s a personal metamorphosis, because it’s been shaped by unlearning who I was told to be.

It’s a cultural protest, because so much of what I’m talking about – gender, power, sexuality, identity – doesn’t exist outside of politics, whether we name it or not.

And it’s a gleeful act of mischief aimed at the patriarchy because sometimes the best response to absurd systems that seek to control us is to laugh at them.

But underneath all of that, Villain Era is joyful, silly and fun. It’s a reclamation. It’s permission for me and for the audience to take up space without asking nicely.

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