A Fight Against Reality Itself
In conversation with NR, director and stage designer Romeo Castellucci speaks about one of his first performances, Cenno. A mysterious work staged only once in a flat in Rome in the early ’80s, it has since been difficult to trace in any concrete way. When asked about it, Castellucci remarks, “In Italian, the word cenno means a little gesture—it’s the minimal gesture. And probably, Cenno was literally a minimal gesture.”
This early experiment foreshadowed a career of theatrical productions that are less about performance in the traditional sense. Instead of a reenactment of narrative he offers something closer to a whisper, a procession of movements, or a thread of energy extracted from some of the most iconic operas and didactic tales.
Some, like The Rite of Spring, are so complex that they challenge visual perception. Others, like Ma and La Passione, are more restrained, presenting not not much more than bodies on a stage. Yet what unites all these works is a distillation of reality itself. In capturing the narrative within form, Castellucci creates what he calls “a space in which the image calls the name of each spectator.” In this way, theatre for him is neither literature nor mere performance—it is a battlefield of aesthetics, a confrontation with reality itself.
What led you to study painting in Bologna? What were some values or ideas you formed during this period of study, and how did this go on to influence your later career in theater?
At the time, Bologna was the intellectual center of Italy—the most avant-garde city in terms of art and philosophy. It was a city on fire, as it was the most politically engaged, involving itself in these extreme fights. I was barely 18 years old when I arrived there.
Art history became my spinal structure, my intellectual foundation. The Renaissance and the study of Italian art history were disciplines that carried a kind of radicality. Instead of turning to political activism, I engaged in an artistic fight—a fight against reality itself. At every level, the experience of art is a battle and a combat with the very principles of reality. Studying the history of art, painting, and sculpture was the main food of my soul.


I never studied theater, but within the Accademia di Belle Arti, I began to develop an idea of theater from my engagement with performance art. There is a difference between theater and the performing arts. The first is the conception of time and space. Theater embraced an idea of fiction and falsehood—the fake as a discipline. In the end, I found theater much stronger than the performing arts. It’s a much more radical conception of life for me.
Then I started to study Greek tragedy. It was a kind of matrix, a philosophy, for me. Greek tragedy is not only an aesthetic—it’s not just archaeological stuff—it is really living in my flesh and in our society.
Your work pulls from some of the world’s most foundational myths and tragedies. On that note, how did you build your literary foundation?
My study was independent. I was alone at school, and it was very personal. But then I was lucky to meet an instructor, Giorgio Cortenova, who taught the history of contemporary art. that orientate my thinking on the language of the “form”. But for the rest, I was completely alone at school, without friends or companions. However, outside of school, I had a small group of friends, and together we created our first theatrical experience. Previously, I had worked on many installations—paintings, sculptures, and performances. But somehow, without any deliberate decision or choice, theater became my primary activity.


I never chose theater—it happened by chance. In fact, I originally studied visual arts. Despite this, I still feel that, in a way, I am working in visual art.
Theater, for me, can sometimes be a very boring job. As a spectator, when I was young, it was always terrible and so strange. I’m in the middle of it now, in the blind spot, so I cannot judge my work. But very often, theater is just boring. That’s not a snobbish statement—I’m just being honest, as a spectator.
I’m curious, then, where you found the potential in theater if your experiences were always met with boredom?
Not always, but frequently, I was met with boredom. Because normally, theater—both then and even now—is seen as a second branch of literature, a way to illustrate it. But theater has nothing to do with literature. Theater is the art of the flesh.
During my studies, I came across Antonin Artaud. He was a French philosopher and radical thinker. He wrote and worked in the first half of the 20th century and died in 1948. That encounter changed my life.
And music changed my life as well. When I was an adolescent, I heard The Rite of Spring performed live. It was a shock—something really violent. At that age, we need violence, and I found that violence in a form. That, for me, was a revelation.
I discovered that aesthetics could be a battlefield. You can fight through aesthetics, and that was far more interesting than the so-called political fight.


How did your first performance, Cenno (1980), come to be? I had quite a hard time finding any information about it, but I think that’s the nature of it.
It’s very mysterious because it was done one time, in one flat, for one spectator. And then it stopped.
Nevertheless, it’s the foundation of my work. This spectator was—he’s now passed—the Italian critic Giuseppe Bartolucci. Afterwards, he became our friend. It was so important to do Cenno only for him, that one time, in that flat in Rome.
It was very important because the work was terrible, but the discussion was very rich. I remember the discussion better than the show.
Could you share a bit about what the performance was about and the discussion afterward?
I have almost forgotten. It was some mysterious images with strange characters, almost without words. I don’t remember. It’s a bit confusing, even in my mind. In fact, it was something between performance and theater, but it’s difficult to try to describe to you what it was.
I can say something else about Cenno: in Italian, the word cenno means a little gesture—it’s the minimal gesture. And probably, Cenno was literally a minimal gesture.
The performance was done with the founding members of the theater company Socìetas Raffaello Sanzio. In the text The Theatre of Socìetas Raffaello Sanzio (2007), regarding the development of Tragedia Endogonidia, I felt such a cohesion of voice in the company. What were those early years with the company like?
We shared different aspects of the language of theater. Claudia [Castellucci] was engaged in the writing of texts, so at that time, she was basically a dramaturge. Chiara [Guidi] was more focused on how to pronounce the word. I did all the rest—the set, direction, and so on.
I have to mention Scott Gibbons, my musical collaborator. I still work with him, and it’s a strong relationship. He’s very similar to me, like a brother. When we work together, we don’t need to speak or explain things.
You had been practicing from the 1980s until the early 2000s with Socìetas Raffaello Sanzio. Where did the energy come from?
This is a fair question because, without fire, you cannot create work. I refuse the idea of profession—when you are a professional, you can do the “right” thing, but that is not art. It’s decoration.
I try to surprise myself all the time. I believe deeply in the principle of contradiction. I want to work against myself. Every time I create something, it is both the first time and the last time. Therefore, it has to be a surprise. The stage is the most bizarre and strange place in the world. If you are not able to feel the strangeness of this place… it’s strange.
For me, you have to reinvent everything every time—not only concerning issues like material, topic, gesture, and aesthetics, but even the necessity itself. You have to ask yourself, What is the urgency? What is the necessity? What is the danger? I have to feel a danger because it’s a dangerous place. This is just my opinion, but if you are confident in your way of doing things, it doesn’t work.
[Regarding Socìetas Raffaello Sanzio,] we now work separately. Just after Tragedia Endogonidia, we split our beds. We still share the space “Teatro Comandini” in Cesena, but everyone has pursued their own personal work.
Moving into your more recent work, La Passione (2016): it seems like the performers, apart from the musicians, are not exactly actors. Who are they? Technicians?
There are no actors at all. They are technicians and real people who come from the city.
La Passione, which is Bach’s Matthäus-Passion, is a portrait of a city. It was first in Hamburg, then in Lisbon, and now it will be in Florence. The people on stage are real people—citizens of the city—each bringing their own experience.
In a way, it was not created to portray the passion of Saint Matthew or the gospel itself. Instead, it was the gospel as seen through a real person. The passion belonged to a real person, creating a kind of mirrored effect. So La Passione is not just the passion of Christ—it is also a reflection of the passion that exists in everybody in real life. The fact of having a body is a passion. That’s the main idea.
Your works do not simply remake a text but rather use it as a framework for theatrical exploration. What’s fascinating is how this approach allows for a transformation beyond strict interpretation.
When I’m facing a production—maybe something from tradition, La Passione, Hamlet, or so on—I don’t ask myself, “What does Hamlet mean for us?” Instead, I take the reverse perspective: “What do I mean for Hamlet?” Meaning myself, my place as a person, and my place as a spectator.
When I work, I always take the place of the spectator because a director is a spectator too. It changes the perspective—you are surprised every time. You don’t know what is going to happen.
But the most important thing is a question—a question that the spectator can interpret however they want. It’s just as important not to provide answers.
The question of the audience is always very important because it presents a reversed perspective of theater. What I do on stage is not an object or illustration; it is an experience that completely belongs to the spectator.
It’s such a vulnerable position to be in as well, to know that your work is going to be held by all of these people.
Because I want the spectator—the audience—to have to finish my work. There is space for any kind of interpretation, even spaces that engage the imagination of the spectator. My work on stage is never complete. I always leave open doors. There is also a lack of narration and logic—a kind of hole in the representation.
There is a space in which the image call the name of each spectator.
What do you say to audiences who come to you later asking for answers?
I ask the spectator what they think. To tell you the truth, that is more important. Of course, I have a dramaturgy—I have ideas, a concept, a vision of the form, and so on. But it’s much more interesting to ask a spectator what it means for them. There are many, many different interpretations, even completely opposite ones.
That is good news. You can feel whatever you want because your body is diving into an experience. It’s a good reflection of society when there isn’t a singularity of thought.
Sometimes it’s not easy because the spectator to have to make a decision. The spectator then takes on a kind of responsibility when viewing. There has to be a choice, a strong one.
Now, in a way, we are spectators 24 hours a day. Without any choice, without any question, we just eat pictures. But at the theater or in an art gallery, you have to make a choice. That makes the difference.
With such a long career, I’m sure you’ve been presented with many new technologies. In the Die Zauberflöte (2018) grotto, the set was created with parametric design and CNC. This display is particularly breathtaking in scale and detail. What are your considerations when presented with a new technology?
I use every kind of technique, every kind of technology that exists. I am not superstitious about technology—I just use what I need in the moment. Very often, technology can turn out to be a kind of trivial gadget or something simply demonstrative.
I worked with the architect Michael Hansmeyer. We had a very good exchange while working on the Grotto. It was large-scale. It wasn’t just an aesthetic choice—everything was based on symmetry, like a mirror (symmetry is a key theme for Mozart).
I did The Rite of Spring with 48 sophisticated programmed machines that performed a dance with bones dust in the air: it was bone ash from cows is used in agriculture as a fertilizer. Instead of dancers, I created a precise choreography with machines suspended from the ceiling. They were able to spread dust into the air. They created something like spirals, jets, explosions, falls, forming shapes and dancing to Stravinsky’s music.


That performance involved only machines. There were no people on stage. It was very complicated—we spent a month and a half just programming it to be in sync. That project was the biggest technological push I’ve made. But when I work with machines I deal with the ghosts they represent.
There is a very different emotional impact when you see machines versus a human body.
A machine is frightening because it does one thing with absolute precision—it has a function. There is no space for humanity and no space for doubt. And that is what makes it so unsettling.
The opposite of that is the presence of an animal. I often work with animals—not to command them to do something precise, but because they enter the stage as animals. They are pure beings. They represent chaos. It’s another kind of inhumanity, the opposite of a machine.
An actor is, at the same time, both an animal and a machine.
Your performance Μa (2023) unfolds within the Eleusis archaeological site, a space imbued with the weight of the Eleusinian Mysteries. We discussed earlier how mythology can serve as a framework for building another narrative. In that vein, how do you approach and manage a site so charged with history, mythology, and cultural memory?
It sometimes happens that I get to work in very special places. For example, here at the archaeological site in Eleusis, where the cults of the Mother took place. I’ve also done work in Geneva’s Saint-Pierre Cathedral or the Palais des Papes in Avignon, among many others. In every special place, we must consider the place itself as a character, not just a venue.
You have to work with the phantoms that are present. It’s better to engage with the memory of the space—to become close to it and work with it. Otherwise, you are dead, because the place is much stronger than you. So, we have to deal with their memory, as characters endowed with spirit.


The venues can speak and listen. In the end, the main creative choices will come from the spaces themselves. You just have to listen carefully to the ghosts of the space.
A bit of a silly question, but do you have any interaction with pop culture?
Sure. From a certain point of view, it’s inevitable. We exist in this world. I am not a hermit—I go to the supermarket, I use the internet, I listen to the radio, and I like some of it.
I have no prejudice. If something is good, it’s good. I like Schubert, but I also enjoy pop songs when they have a strange form that can catch my attention.
In order of appearance
- Romeo Castellucci, Cain, overo Il Primo Omicidio. Composer: Alessandro Scarlatti. Premiere: 2019. Photography: Luca Del Pia.
- Romeo Castellucci, Hey Girl!. Premiere: 2006. Festival: Festival d’Avignon 2007. Photography: Steirischerherbst/Manninger.
- Romeo Castellucci, Hey Girl!. Premiere: 2006. Festival: Festival d’Avignon 2007. Photography: Steirischerherbst/Manninger.
- Romeo Castellucci, Genesi. From the Museum of Sleep. Premiere: 1999. Photography: Luca Del Pia.
- Romeo Castellucci, Genesi. From the Museum of Sleep. Premiere: 1999. Photography: Luca Del Pia.
- Romeo Castellucci, Salzburger Festspiele 2024 / Wolfgang Amadeus Mozart, Don Giovanni. Premiere: July 28, 2024. Photography: Monika Rittershaus.
- Romeo Castellucci, Mystery 11. Eleusis 2023. Photography: John Kouskoutis.
- Romeo Castellucci, Mystery 11. Eleusis 2023. Photography: John Kouskoutis.
- Romeo Castellucci, Don Giovanni. Photography: Monika Rittershaus.
- Romeo Castellucci, Parsifal. Opera House: De Munt / La Monnaie. Premiere: 2011. Photography: Bernd Uhlig.
- Romeo Castellucci, Parsifal. Opera House: De Munt / La Monnaie. Premiere: 2011. Photography: Bernd Uhlig.
- Romeo Castellucci, Die Zauberflöte. Opera House: De Munt / La Monnaie. Premiere: September 18, 2018. Photography: Bernd Uhlig.