The Wednesday Play (1964-70, or 1965-70) was a landmark BBC drama series, following ITV’s lead with Armchair Theatre (ABC & Thames, 1956-74) in amplifying working-class voices. Canadian migrant Sydney Newman, from a working-class background, spearheaded both initiatives. After completing a Ph.D. on The Wednesday Play’s successor, Play for Today (BBC1, 1970-84), It’s time to grapple with the legacy of its predecessor in greater depth.
This series of posts commemorates the sixtieth anniversary of The Wednesday Play while exploring its diverse output beyond justly celebrated works like Up the Junction (1965) and Cathy Come Home (1966). I plan to watch and reflect on all existing plays up to Cathy, supported by research. Missing plays will still be covered, but without textual analysis.
In order to convey accurately the coverage of, and reaction to, the following play under analysis, some racially offensive language is quoted.
02.04: Fable (BBC One, Wednesday 27 January 1965) 9:35 – 10:50pm
Directed by Christopher Morahan; Written by John Hopkins; Produced by James MacTaggart; Designed by Tony Abbott
How much worse off would we be if controversial, thought provoking and hard hitting plays such as “Fable” were banished from the screen altogether by some unseen Big Brother (Desmond McMullen, Belfast Telegraph, 29 January 1965, p. 7).

Our next Wednesday Play as far as I’m aware began an occasional trend in screen works which inverted established racial power hierarchies, being followed by BabaKiueria (1986), an Australian mockumentary, the Hollywood film White Man’s Burden (1995) and the BBC TV adaptation of Marjorie Blackman’s novels, Noughts + Crosses (2020). While further away narratively, Fable shared certain resonances with aspects of Black Like Me (1964), Planet of the Apes (1968), The Spook Who Sat by the Door (1973) and The Brother from Another Planet (1984).

The first mention of Fable noted a ‘provocative’ plot, ‘about a Britain in which the white man is in a minority and subjected to the laws of apartheid’ (Daily Telegraph, 14 December 1964, p. 15). The same writer L. Marsland Gander pointed out the ‘unlucky’ original broadcast date of 20 January, due to the Leyton by-election, before a change was made (Daily Telegraph, 11 January 1965, p. 15).
Writer John Hopkins wrote the play in May 1964, after reading an article about South African legislation to move non-whites to reservations (Aberdeen Express and Journal, 13 January 1965, p. 7). Yet, annoyed by the postponed, Hopkins argues the play ‘is not political’ – never a convincing claim – while noting he was using irony, ‘a complex little weapon little used on television because we think our medium has to be written for the children to understand’ (ibid.). Setting the play in England enabled ‘the degredation of racial intolerance’ to be brought closest to us (ibid.).
Hopkins came from a London Grammar School background, studied English at Cambridge after doing National Service in 1950-51. He had been a prolific TV writer since 1957, including a prodigious number of Z Cars episodes, including ‘A Place of Safety’ (24 June 1964) which, as Sarita Malik highlights, focused on police racism (op. cit. p. 95). Fable was broadcast the same year two films were released with Hopkins screenplays: Two Left Feet and the third James Bond film, Thunderball. This was broadcast on his 34th birthday. There will be more on Hopkins later in The Wednesday Play story…
Director Christopher Morahan became closely associated with screen versions of plays or prose by varied, and at least somewhat canonical, writers like W. Somerset Maugham, Michael Frayn, Alan Ayckbourn, Peter Nichols, Harold Pinter and Anthony Powell, among others. Morahan became BBC Head of Plays 1973-76, thus playing a crucial distant enabling role in PfT’s solidly mainstream heyday when it adopted the Carl Davis piano-led ident and title images using actors’ faces from the upcoming plays. This approach marked, for many viewers, a welcome change from a play as bizarre and alienating as David Mercer’s The Bankrupt (1972), directed by Morahan! Much later he later directed Granada’s adaptation of Paul Scott, The Jewel in the Crown (1984), which has been associated with an upturn in ‘Heritage’ screen representations.
On Sunday 24 January 1965, Winston Churchill died, an event often understandably seen as part of the transitional nature of a year which ended with Edward Bond’s Saved at the Royal Court and The Wednesday Play Up the Junction being on BBC One concurrently. Churchill’s legacy is complex; many racist and classist utterances and actions when in power, but he was also a central galvanizing force leading our coalition government in the Second World War, who alongside the US, the Soviets, the French Resistance and troops from all around the world, defeated the Axis powers led by Nazi Germany.
In words about Churchill, Maurice Wiggin made a somewhat Canute-esque protest at how Britain was changing:
He lived on into the age of the anti-hero, and perhaps he almost lived right through it for it cannot go on for ever. It is an aberration, lying athwart the mainstream of British tradition like a shifting shoal. It is foreign to the native temper and it must give way. A nation does not nourish and renew itself on the cynicism and petty self-regard of tiny men (Sunday Times, 31 January 1965, p. 44).
Amid such tumult, the Radio Times promised that Fable would be ‘stark, explosive and contemporary’ play, startling not cosy, noting its pugnacious approach in contrast to ‘crusading coloured [six] hero’ Mark Fellowes’s sentimental liberal bromides (16 January 1965, p. 35). Hopkins is quoted:
We the whites have made the problem – that we are frightened of them for various reasons including the sexual challenge that we imagine they offer. It’s our problem and we’ve symbolised it – the fact that they are black and we are white. (ibid.)
Interviewed by Clifford Davis, 28 year-old actor Kenneth Gardiner, who plays a policeman, is concerned about viewers getting ‘the wrong idea’, given how the play is ‘quite realistic’ (Daily Mirror, 27 January 1965, p. 14). ‘This is the first time I have been called upon to act this type of role… I didn’t particularly enjoy it’, but he appreciated it as a ‘challenge’ (ibid.). Actor Carmen Munroe noted:
it was actually very frightening… because suddenly you were being asked to perform the sort of acts that were performed against you in real life (Malik op. cit. p. 95).
Martin Jackson’s Daily Express article reports a TV announcer saying, before Fable started,
We want to make it clear that Fable, as its title suggests, is in no way a forecast of what could happen in this country.
The author, in order to bring home what racial discrimination means, assumed a situation in which white people find themselves oppressed second-class citizens, living in fear and trembling of their coloured [sic] masters.
What you are going to see is a play against prejudice and intolerance (28 January 1965, p. 6)
Rating *** / ****
While it’s somewhat over-extended, not necessarily needing 75 minutes to convey its philosophical points, and for its sometimes slight drama to unfurl, Fable has an electric topicality, plugged into the grid of Britain’s collective unconscious at this time. A progressive vanguard across the world wanted to challenge Apartheid South Africa, and I’d argue John Hopkins takes a highly effective stance in using an allegorical morality play form to assail the racist authoritarianism of Apartheid rather than a worthy realistic mode. It feels infinitely better judged than Charles Wood’s Drums Along the Avon (1967), as witnessed by Sarita Malik’s praise of its ‘radical drama’ which challenged the social order, like the later Shoot the Messenger (BBC2, 2006), in comparison to Gavin Shaffer’s (2014) critique of the latter, Bristol-set Wednesday Play. [1]

Britain was far from in a position to be smug, as the Bristol Bus Boycott of 1963 revealed, and the ascendancy of politicians using racist rhetoric to their advantage like Tories Enoch Powell and Peter Griffiths. Hence, Hopkins’s play directly ruffled feathers by challenging racism with its narrative of an inversion in racial power dynamics: displaying Black policemen (like the one Rudolph Walker plays with frightening banality) treating an ordinary White couple as subhuman.
As Sarita Malik wisely discerned, Fable ‘took viewers on an imaginative voyage in order to remind them that racial discrimination is based on social and conceptual, rather than biological, differences that have manifest [sic] themselves politically’ (op. cit. p. 95). The play implicitly calls for people of all hues to go beyond rhetoric and put their bodies on the line in actively resisting tyranny.
In British screen history, this is vastly progressive for its time, in giving so many roles to Black actors which transcend stereotypes they were often used to. Thomas Baptiste plays the key role of Mark Fellowes, a writer of weighty, conscience-venting tomes, kept under the sort of comfortable house arrest familiar in Eastern Europe: the velvet prison. Hopkins exposes Fellowes’s cowardice and ultimate haplessness, with his wife ensuring their comfortable existence is not threatened by burning everything new that he writes about the horrendous Black-led regime.
This is an intimate video studio drama showing us art on the walls, a stair carpet, the litany of high-minded but irrelevant books Fellowes has written on his own book shelves. The film inserts deal in the kind of dank, urban imagery helpfully scattered throughout the then-recent Doctor Who serial, ‘The Dalek Invasion of Earth’, screened in November to December 1964. With the often extensive use of still photographs with a voice-over, it felt oddly like Chris Marker’s superb science fiction short film La Jetee (1962) infused usefully with some of the analytical insights of Stuart Hall et al’s Policing the Crisis (1977). Thus, however clumsy and dragged-out Fable can occasionally feel (random allusion to some odd link with Norway, just left hanging!), it will engage anyone interested in art and ideology.

This play feels rather in the lineage of certain, directly political entries of The Twilight Zone and Black Mirror, or, indeed, Nigel Kneale’s The Year of the Sex Olympics (1968). It is a dystopia in being basically a tilted version of the present, fusing aspects of South Africa and the UK, and aiming to change Viewers’ minds by upturning the familiar. It is an excellent example of subversive counter-theatre, broadcast into people’s homes, aiming to disconcert and jolt. I value its serious, challenging intent.
Appallingly, we aren’t in a world which has turned its back on this. After the disastrous, enabling actions of the Biden administration as regards Gaza in 2023-4, 2025 sees the USA turning towards a right-wing authoritarianism that will gradually progress down the path of fascism, steered by Elon Musk, a businessman and social media mogul whose own family history is rooted in the evils of Apartheid. This drama’s focus on ID cards, work permits and forced labour camps accesses fears of totalitarian, and illiberal democratic, regimes. Therefore, this is sadly the most significant play for today so far in our chronicles of The Wednesday Play.
The narrator’s final words indict societal inaction, complacency and ignorance towards racism, and it’s a somewhat more didactic variant on the final phase of Jonathan Glazer’s The Zone of Interest (2023).
Best Performance: THOMAS BAPTISTE
There is a fine range in the performances, including Ronald Lacey and Eileen Atkins, who are movingly fragile and theatrically emotive as a harassed and victimised White couple; the latter implied to have been brutally raped, but who is blamed in the media as a ‘prostitute’, in a significant echo of trends in real reporting.

But Thomas Baptiste is stunning as Mark Fellowes, capturing the veneer of sophistication and being ‘civilised’, while ultimately cleaving to the racism of his society. A licenced fool, whose writings do not reach anyone, least of all speak any truth to power, or crucially the powerless!
His forlorn awareness of his comfortable impotence is crushingly etched on his face at the end. He is in house arrest, in a velvet prison where his own wife is the shrewd, controlling warder.
Best Line/s: “The people should know what sort of lives they lead. It’s sordid, yes, but it’s the truth and the people must be told the truth… They’d rather not know. It is our duty to tell them. Prostitutes, pimps, murderers, living right among us now. We have to know. The people have to be told. Get some pictures…” (Editor, played by Leo Carera)
Audience size: 6.93 million
Share of overall TV viewing audience: 46.7%
The opposition: BBC2 (Night Train to Surbiton / Victor Borge / Newsroom & Weather), ITV (It’s Tarbuck / America on the Edge of Abundance, narrated by James Cameron)
Audience Reaction Index: 52%
Reviewed in London press publications consulted: 84.6%
Reception: A very mixed reception from London critics, with as many hating it as admiring it, but a generally warmer reception from critics outside the capital. Viewers in the large audience were highly polarised: this was the first such instance of a Wednesday Play generating strong, clashing views. This would become a hallmark that lasted pretty well into the Play for Today era; see, for instance, reactions to The Other Woman (1976). Relatively few were mixed, neutral or indifferent, understandably given the play!
In the Express, Martin Jackson notes how an ‘anonymous phone caller threatened that petrol bombs would set fire’ to the BBC Television Centre Studios at White City if the play was broadcast (op. cit.). Jackson notes the BBC claimed to have received protests but wouldn’t reveal how many; he himself rather misses the point by terming the regime ‘a Congo-style black dictatorship’ (ibid.).
The usual anonymous Times reviewer felt that while the theme was unoriginal, the inversion and use of news film ‘achieved an unusual degree of intensity’ (28 January 1965, p. 18). They discern Hopkins’s critique of Fellowes’s condescending liberalism, which is truly not an act of fellowship with the persecuted (ibid.). Much of the play’s success is down to Morahan expertly deploying ‘effective journalistic and documentary techniques’ (ibid.).
Mary Crozier approved of the decision to have postponed the play, given how ‘a thousand misunderstandings’ are possible with TV (Guardian, 28 January 1965, p. 9). Crozier admired ‘a powerful play’, impressively acted, especially by Eileen Atkins, feeling it would reinforce hatred of apartheid and ‘awaken conscience’ in other viewers (ibid.). Richard Sear mused that the play was weakened by just having one despairing white couple, but admired the ‘strong meat’ this parable offered, with Ronald Lacey ‘outstanding’ (Daily Mirror, 28 January 1965, p. 14). Sear also notes that ‘Even ITB received protests’! (ibid.)
Contrarily, Maurice Richardson reflected that, while its blunt message would get across to ‘less imaginative customers’, ‘as a play it was so inept that it came rather near to defeating its own ends’ and was not as disturbing as ‘it ought to have been’ (Observer, 31 January 1965, p. 24). Richardson described Fellowes as played ‘like a zombie’ and Len as a ‘total no-hoper’; in 2025 friendly mode, he bemoans, ‘There was nobody to identify with’ (ibid.).
Another Maurice, Wiggin, was even more scathing, bemoaning ‘wretched stuff’ which he perceived as ‘didactic propaganda’, which only Shaw ‘could get away with’ (Sunday Times, 31 January 1965, p. 44). He sees Hopkins as modishly influenced by James Baldwin in attacking liberalism (ibid.). Similarly, Philip Purser lamented a ‘tract play’, where character is ‘subjugated to Thesis’, like in J. B. Priestley’s Doomsday for Dyson (Sunday Telegraph, 31 January 1965, p. 13). Purser then makes a questionable reference to how reversing the usual roles in The Black and White Minstrel Show could have ‘made the point equally graphically’ (ibid.).
Similarly, John Holmstrom – himself a disturbing figure, by several accounts – attacked Fable‘s ‘hysterical bludgeoning’, ‘stereotypes’ and, pejoratively, as ‘melodramatic’ and not ‘real’ (New Statesman, 5 February 1965, p. 210). Patrick Skene Catling appreciated what Hopkins was trying to do, but regarded Fable‘s overall view of mankind as overly ‘despairing’ (Punch, 3 February 1965, p. 180). He felt Hopkins’s characters were symbols, rather than articulate people; this shifts into the questionable view that a single drama inherently needs to offer balance (ibid.). Catling has a touching EngLit veneration of the word:
the final message seems to be that in the battle for men’s [sic] minds, actions speak louder than words. Well, Hopkins, they don’t, and shame on you for trying to get people all worked up without explaining much better why. (ibid.)
Marjorie Norris liked its clear bluntness, but not how Hopkins ‘became so fascinated with the characters of Mark and his wife that he let them pull his story out of shape’ (Television Today, 4 February 1965, p. 14). However, Norris felt Ronald Lacey was moving and compelling, and grows in ‘acting stature every time I see him’ (ibid.).
Norris also, alone among reviewers, praised how the largely Black cast got to ‘act real men and women – good or bad, wicked or weak without being lumbered with the chip-on-the-shoulder or much-too-good-to-be-true roles they usually get’ (ibid.). She praises many by name, including Baptiste, Assoon, Carmen Munroe, Dan Jackson and Leo Carera and even advocates proto-colour blind casting:
In the light of this, it seems to me there is a strong case for occasionally taking an ordinary play and casting it entirely with coloured [sic] actors. If the acting were as good as this, the strangeness would be forgotten within minutes. (ibid.)
Amen to that, Marjorie!

Frederick Laws felt Thomas Baptiste played Fellowes ‘excellently’, but that the play was blunted by the announcer’s prefatory remarks, ‘some of the irony was over-sophisticated’ and, like Catling, questioned its attack on intellectual writers (The Listener, 11 February 1965, p. 239).
Reactions outside London were, by and large, more consistently positive. Geoffrey Lane felt it wasn’t dramatic enough in ‘recognisably British terms’, and, oddly, called for ‘fuller treatment’ of Mark Fellowes’s story – which, unquestionably, is given significant focus – alongside the rape accusations against Len (Birmingham Express and Star, 28 January 1965, p. 13). However, Linda Dyson rejoiced in a TV play that, ‘for once’, had ‘something to say’; noting its cleverness, while pointedly asking, ‘would the average viewer have felt the same sympathy for a Bantu family in unfamiliar surroundings?’ (The Birmingham Post, Midland Magazine supplement, 30 January 1965, p. IV). Dyson here identifies how Hopkins successfully got many British viewers to empathise through the inversion technique, which a ‘straight’ drama wouldn’t have done.
Reviews either side of the Pennines were good. N. G. extolled fine production and performances, which had an ‘impact’, pointing out ‘the lesson of human degradation visited on both colours in any battle for supremacy’ (Liverpool Daily Post, 28 January 1965, p. 3). Peter Quince appreciated a ‘vivid, powerful and quietly sickening piece of writing’, but also that it should really have been ‘a straight report, in dramatic form, of conditions in South Africa’ (Huddersfield Daily Examiner, 30 January 1965, p. 4). Quince admired Baptiste’s ‘great skill’ and Lacey’s and Atkins’s ‘outstanding’ performances, which put the seal on ‘a formidable production, both technically and intellectually’ (ibid.).
Tom Gregg noted how ‘compelling’ it was in details like the forced labour camps in Scotland to redress overpopulation in the South East, and its portrayal of media manipulation (Runcorn Guardian, 4 February 1965, p. 6). However, Gregg did not feel it would work to lessen prejudice, or win converts from ‘those who believe in white supremacy and segregation’ and may even have the opposite effect to what Hopkins intended (ibid.). This is basically the Till Death Us Do Part argument: i.e. Alf Garnett being claimed as a hero against Speight’s intent.
Desmond McMullen acclaimed ‘a ferocious assault on the whole concept of apartheid’, with writing ‘as taut as a hawser knot’; its dramatic points ‘were driven home with brutal precision’ by Hopkins, who ‘is none the worse’ for retaining some of the ‘dust of Newtown’ (op. cit.).
Audiences were highly divided, with 38% of the BBC sample giving it A/A+, 34% the low C/C- scores, and 28% being in the middle (BBC WAC, VR/65/50). Many did ‘genuinely misinterpret’, clearly not bothering to listen to the prefatory BBC announcement in feeling fearful that ‘the tables could be turned’ (ibid.). Those against Fable generally expressed an ’emotional repugnance’ combined with feelings Hopkins overstated his case.
The slightly larger more favourable group praised its honesty in dealing with the problem of racism; one viewer perceptively notes how ‘It made me realise that “coloured” [sic] can mean any colour and that to think of black people as in any way different from white people in their basic virtues and vices is the first step on the road to apartheid.’ (ibid.). I appreciate how several found the production ‘jumpy’, with the editing, changes of scenes and newsreels confusing or distracting (ibid.). As usual, acting was praised, with Atkins, Lacey and Baptiste singled out (ibid.).
Two letters in the press matched the more positive group of viewers. In the Sunday Mirror a Mrs A. Goring of Brixham, Devon, praised Fable as ‘a blow beneath the belt’, well outside ‘the syrupy run of TV plays’; stark newsreel further aided what was ‘television at its seating best’ (31 January 1965, p. 22). Maureen P. Morris of Usk in Monmouthshire, Wales, wrote to the Radio Times, finding Fable ‘thrilling and frightening’, linking it to Orwell’s Nineteen Eighty-Four in prompting her ‘apprehension for the future’ and thus entirely missing Hopkins’s point (25 February 1965, page unclear).
In more unusual fallout from the play, Colonel Frederick Wagg, a retired Royal Artillery Officer wrote to the DPP as a common informer against the play, misunderstanding it as ‘likely to inflame racial hatred and prejudice’ (Guardian, 6 February 1965, p. 1). Wagg is noted as offering accommodation in properties he owns to nationals of Pakistan, India, Ceylon and the West Indies and having received ‘many threatening letters’ as a result; that he turned his fire on a play rather than these letter-writers says something about the time (ibid.).
This reflects the situation wherein Hopkins ‘was getting letters of protest before it was even shown’, due to the publicity around the postponement, which in itself generated ‘preconceived attitudes’; causing ‘surprise, one of the chief weapons at a playwright’s disposal’ to be ‘totally lost’ (Observer, 7 March 1965, p. 23).
Another, especially disturbing response was manifested in a letter that Thomas Baptiste received, which exuded the prevalent racism the play was challenging:
How dare you appear on our television screens, even as a friend or liberal. Get back to your country! Hideous ape! (Quoted in Malik op. cit., p. 95)
[1]. Sarita Malik, ‘Black British drama, losses and gains: the case of Shoot the Messenger‘, in: Sarita Malik and Darrell M. Newton (eds.), Adjusting the Contrast: British Television and Constructs of Race. (Manchester: Manchester University Press, 2017), pp. 95-6.
If you worked on or remember watching this play on TV, please email me at thomas.w.may@northumbria.ac.uk as I’m gathering oral history memories and would love to hear from you.🙂
N.b. one curious anomaly is that extensive sequences of classical music are used throughout the play, but I’ve been unable to identify what these are. If you might have any more idea than Shazam and SoundHound, drop me a line!
— With thanks again to John Williams for sourcing much of the press coverage.























