Each season, BAC invites writers into the studio to interview our Resident Artists. The resulting BAC Story essays offer an intimate behind-the-scenes look at the creative process.
Jun 4, 2019
With spring sunlight filtering through the large warehouse-style windows of Baryshnikov Arts Center’s John Cage & Merce Cunningham Studio, Emily Schoen watches her six dancers as they work through an ensemble section of her newest piece, See Me In Your Eye.
The dancers, in two lines of three, walk, rock, twirl, and hop forward and backward, the lines slowly exchanging and then re-exchanging places like the ebbing and flowing of a tide.
“I’m interested in those moments when people change their mind in life. Because I think even in this age, in this space where we live, it’s harder and harder for people to soften to new information,” Schoen tells me later.
The dancers lean against and away from each other, heads supported by hands, a leg grasped as a dancer tilts to break free. They mirror each other in couples before splitting the space as two groups of three, a brief distance between them before they magnetically reconvene as a single unit in the corner.
The piece brings together dancers from the U.S. and Tunisia, where Schoen traveled twice in 2017 — first with Larry Keigwin and then a few months later to create her own work, Here We Are, a 30-minute piece that serves as the foundation — or as Schoen describes it, the “putty” — for See Me In Your Eye.
The soundtrack of the piece is composed largely by Curtis Macdonald with additional music by Simon Broucke, a Tunisian hip hop song by KATYB, and stories recorded by each of the dancers sprinkled throughout. This means that even as the dancers’ movements cohesively entwine, the piece toggles between cultures and languages, at once a reminder of both the cross-cultural exchange happening on stage and of the dancers’ individuality and humanity.
“The goal of this is for us to be ourselves, and for people to see us as ourselves and to get us as this unit of international diversity,” Schoen says. “Basically just presenting a full human experience.”
As I watch the dancers, I find myself wondering: if I did not know who was Tunisian and who was American from the outset, would I be able tell? And to what extent do these signifiers even matter? Further, what is it to be defined as being “from” somewhere? When speaking to Schoen’s Tunisian dancers, the fluidity of borders is clear — one dancer is originally from Algeria; one spent 9 months living in Houston; one studied in Paris and briefly danced in Finland.
Schoen is “not trying to make a political statement,” and yet when pushed further she adds, “maybe the political statement is that it’s not political. We can exist together, we can live together, without it being some message or some signpost in the sand, some marker of who you are…. We can have our culture, we can accept other peoples’ cultures, we can live together, right? So, yeah, maybe it’s political because it’s not.”
In the studio, the dancers spend time problem-solving a lift. They work on small phrases built from another ensemble piece and then they take time to learn each other’s phrases, the studio echoing with intermittent laughter.
“The beauty of this piece is quite simple: very different people coming together and giving of themselves and being open to people who are different from them through dance,” Schoen says. “It’s simple and I think it’s inherently beautiful in the physicality and the vulnerability that comes out of that.”
Elena Hecht is currently finishing an M.F.A. in creative writing at Columbia's School of the Arts. She has attended the Bread Loaf Writers' Conference and her writing has appeared in Dance Magazine, Columbia College Today, and The New York Times. She is currently working on a novel loosely based on her grandparents’ lives during WW2 as well as a book centered around an art project she created in her sister’s memory. When not writing, Elena can probably be found dancing and has performed the work of David Neumann, Gabriel Forestieri, Zoe Scofield, Rami Be'er, Daniel Gwirtzman, Stephanie Liapis, and Ming Wong.
Jun 6, 2019
Portal begins with an eruption — male, upward thrusting — a percussive, rolling rat-a-tat-tat of drums explodes out of the movement. Andreas Brade’s music, composed for the dance, responds to the action, from minimal and soothing to cacophonous, as needed.
The seven strong, blithe dancers of Cornfield Dance devour the space in the John Cage & Merce Cunningham Studio, fully committed to the athletic demands of the choreography, powered by their vigorous joy for the craft. It’s the kind of imprimatur that signals a master at work, and Ellen Cornfield’s reputation precedes her.
The choreographer, who danced for Merce Cunningham from 1974-1982 and taught at Cunningham Studio for 30 years, may fit diagonally on some dance genealogy tree, but she has also made her own distinct mark. There is a brand identity to the technique that is unmistakable. However, fresh eyes, like those of the students in the BAC After School program, see it on its own merits. In a visit with Cornfield during her residency, the teens watched her company rehearse. They saw, “formalism with flair, and flights of fancy. Quirky, rhythmic, gestural phrases woven into broadly abstract works with exciting choreography. Cute moments that hint at a story.”
Cornfield developed Portal, her latest work, during her BAC Space residency this spring at BAC, while also working on spacing and refinements for two other works (Close Up and Pas de Detour) for the company’s performances at the Harkness Dance Festival. In the second part of her residency, Cornfield worked with collaborators Glen Fogel, Mark Brady, and Jordan Strafer to create a video version of Portal, featuring the architecture and spaces of the BAC building. The costumes for Portal, by Karen Young, visually reflect the space and the surrounding cityscape through their patchwork design of angular shapes in a narrow range of gray shades. Cornfield described the natural light streaming down in shafts through the closed shades of the studio on bright afternoons as “magical.”
A new version of Close-Up (2017), presented at Cornfield’s BAC Space showing and reworked during her residency, was inspired by her company’s performance at the Yale Center for British Art in 2018, where the company performed the dance in five separate gallery rooms simultaneously. “Experiences have taught me to embrace the unexpected,” Cornfield said. This new version, performed in decades-old unitards, is her homage to Merce’s “Events,” which were made up of bits of material from different works put together for a unique performance. At BAC, she and her dancers rearranged the original stage work into a condensed version, presented side by side at the same time.
Cornfield said she saw her dancers perform “deeper into the work and more confidently with their own gifts and abilities,” at their BAC studio showing — a result of “the supportive physical environment and the level of saturation in the work that was made possible through the residency.”
Brian McCormick is part-time Assistant Professor at The New School teaching graduate courses in Media Studies, and an adjunct lecturer at CUNY Lehman College teaching Theater. He is contributing editor at Gay City News, and has written for The New York Times, The Advocate, Dance Magazine, Dance Studio Life, and BAMbill. Since 2003, he has taught for Arts Connection’s Teen Reviewers and Critics (TRaC) program, and in 2019 received the Linda LeRoy Janklow Teaching Artist award. He leads the BAC After School program, established in 2012. Brian served on the New York Dance and Performance “Bessie” Awards selection committee from 2002-2012, and is currently on the Board of Directors of Pentacle/Dance Works, Inc.
May 31, 2019
My first visit finds Terrence O’Brien – Terry, in the room – and a group of actors around a table, deep in discussion. There are collisions between unexpected pieces. One actor questions the direction of the conversation of the work, saying, “I’ll just put my bias on the table.” What is the impact of the work? “Let’s turn over the rock and see what’s under there.” Terry says.
Nail on the head versus opening the question. Unpacking materials without fully unpacking. Examining the difference between killing and fucking. Free range conversations veer across politics. Is it an exchange? Is it a space to advocate for a point of view? Are we just going to be animals, or are we going to evolve?
“What I like…” Terrence posits from the point of view that there are certain things in the text that he likes and wants to maintain. “I don’t want to ‘sort of.’ That’s me, though.”
Actors attempt to paraphrase the intention of characters. One performer feels strongly about adding certain ideas (such as evolution). Solutions versus not solving but still moving forward.
Of this time and particular place – how do the female voices in the work exist within the context of the current moment and modality? Is the future better than the present?
You can have two people looking at one thing with two completely different points of view, so, as Terry asks, “How do we make that work?” Upon suggestion, the men attempt to share a speaking role using Organic Intuitive Consensus.
My second visit: the table is now in the middle of the room, chairs on either side. The crew is a bit larger, a few new faces amid the recognizable ones. Terry, from the table in the corner, leans towards the action, stops it, stands up and joins the actors at the table for a few adjustments and comments, and returns to his table. There is general experimentation coupled with fine tuning. “If it doesn’t work, you’ll probably know right away,” Terry says.
There are women in masks. Some of the masks are wrong. They use them anyway to get used to the added element. Back and forth staging – incremental pieces put in place, then solidified. “That seemed a little cluttered. Let’s try it again.” The complexity of five men standing and escorting three women to sit with them at a table.
Means by which to interject a directorial voice: “Maybe – I’m wondering if – Let’s try – See what that does – Any thoughts about this? – Let’s get some other opinions on this.”
Tell, don't tell.
After a break, they lie in a circle and play storytelling games. Ways to create a shared thought environment, to listen, to participate fully in something while thinking on one’s feet (or back, as it were). The assignment: you’re the pirate. A preacher has told you that you’re behaving obscenely. One sentence per person. Sentence by sentence, the actors, using variations on pirate voices (one seems Irish), end up telling a surprisingly coherent tale as the pirate recruits the preacher to join the ship’s crew. “I’ve got quite a few positions other than missionary that you can fill.”
The work continues, now with an intermingling of gender, the three women taking over male roles at times, other times standing outside of the action. It’s somewhat of a challenge to understand what is an interjection and what is source text. “Okay, okay, let’s back up a bit.” Solving for source versus interjection – “Try addressing it to someone specific when you’re one of the supernaturals.” General versus particular. “On the other hand, it’s going really well. Let’s go back.”
Dan O’Neil is an NYC-based writer who grew up on a farm in northwestern Minnesota, where he learned to drive a tractor, use a chainsaw, and identify various star constellations. Notable recent projects include: Librettist on The House of Influence, an experimental opera composed by Alec Hall and performed in a parking garage in Harlem in 2018, Oblivion Falls, an in-process dance with text composition with Designated Movement Co., and Bear Slayer, developed through a 2016 Project Residency by Ars Nova and also presented as part of ANT Fest 2015. Leadership roles include Theater Editor of Culturebot and co-artistic director for Designated Movement Co. Education: B.A. in performance from the University of Minnesota and an M.F.A in dramatic writing from Carnegie Mellon University.
Jun 3, 2019
A conversation between Spring 2019 BAC Space Resident Artist Jospeh Keckler and poet, playwright, and performing artist Ariana Reines.
Conversation begins late.
Ariana Reines: That gave me time to eat some lamb off the bone. I don’t eat meat generally but…
Joseph Keckler: Only off the bone when you do? Good policy.
AR: Only off the bone, marinated for six hours in Malbec by a former veterinarian, in a country where meat is a kind of religion. You can see it’s affecting me neurologically. I do have some questions prepared though! I’ve always wanted to ask you this, and it is the most clichéd question that gets asked of artists, but I mean it in the most expansive way possible: how did you discover your voice?
JK: It was more gradual, not a singular moment. I decided to cover a Cab Calloway song for the 4th grade talent show. My parents were recently recalling that I started to practice it and sounded very off-tune and — the implication — talentless. But then something clicked and I suddenly was hitting the notes, and sort of “channeling” Cab Calloway, is how they put it — their only explanation for my sudden ability to sing on pitch. As a teenager I started taking voice lessons because I would sing various dirges at the piano very aggressively and become hoarse after only one song, so I needed to learn technique. My voice teacher at that time, Fay Smith, who just passed away this year at 90, wanted me to have an opera career, and when I was a child I was really into Mel Blanc, the Warner Brothers voice actor, and always doing all this vocal shapeshifting stuff. My facility for that was apparent before the facility for singing.
AR: That’s fascinating. For whatever reason I prefer thinking of your art in terms of mediumship than mimetic camp.
JK: Yes, I don’t think of it in those terms. Then again, how do you define camp these days? What’s a contemporary example? To me there's an overlap between absurdity and divinity that might be present in a camp performance but not summed up by it.
AR: That’s very well said. I agree, camp is an antiquarian term. I’ve noticed that in my life when absurdity is present I trust that divinity is too. Without some kind of sick joke or a kind of impossible hilarity present, I don't trust reality. So yes, camp feels like an antiquated thing, but I do feel that as a performer you acknowledge that tradition mildly, without making a thing about it. Pardon my double use of "thing." I am high off pork (pork followed the lamb). So how long is Let Me Die?
JK: I think it’s a cool 75. I originally envisioned it as an austere museum piece, durational. I realized that has its own aura of cliché and is not really what I do. Rather than being a solo, there will be three very enchanting singers performing much of the piece. I will be a sort of master of ceremonies.
AR: And how did you run into “Arianna’s Lament?”
JK: Right, Let Me Die is titled after Monteverdi's “Lasciatemi Morire,” also known as “The Lament of Arianna.” It was among the first arias I sang when I started to study voice. It's a longing for death, an appeal to the gods, after she (Arianna, or Ariadne) has been abandoned on the island of Naxos. And it's the only part of the opera that has survived. So, I like the way in which she is doubly stranded, the way this is a singing fragment. I also like that this is one of the first pieces you learn in classical voice, implying that to learn to sing is to learn to die. It was only after I asked you to have this conversation that I realized the subconscious connection I'd already made between Arianna, and you, Ariana. And you said you actually sang that aria too?
AR: I did, when I was a beginner singer. I used to have more of a voice but I became too sad to use it except for extreme circumstances. I grew up in a house that had lots of music in it. My mom studied piano with a student of Liszt and I began playing very young, by ear. I'm a lazy person by nature and I was a very happy little dancer composer. When my parents split up and my mom became schizophrenic, I suppose you could say my life became more "operatic."
JK: Does your mother still play?
AR: No, she no longer plays. She is a homeless person now. She plays my heartstrings.
I think you're right that learning to sing is like learning to die, and it's what is so sacred about great singers. The great singers, with their mouths wide open—I think a lot of darkness can fly in. I'm thinking about what killed Whitney Houston, Billie Holiday, Amy Winehouse, Chet Baker, etc. Maybe Kurt Cobain. Obviously it can be argued that drugs killed these people. But I feel there is something else going on, connected to the heart, and the sorrow in people, which they inhaled for us, and returned to us with such overwhelming sensitivity. There are other singers who died of our darkness, and of course there are the great singers who manage to survive the sorrow of their audience.
JK: “They inhaled for us" — that is interesting to me also and something I’m thinking about in this project: opera’s origins in tragedy and tragedy’s origins in sacrifice. There is a sacrificial aspect of performing.
AR: It is something beyond mere technique. And the dangerous, "mediumistic" part of the art, it seems to me.
JK: It is the Sonnet to Orpheus: “real singing is a nothing breath, a god blowing…”
AR: Yes! It sounds to me as though you have a clearheaded understanding of the danger in what you do, and also its power, what it gives to people. What I love about the way you combine talking and singing in your performances is that your voice is literally an instrument of shock. People don't listen to this kind of music that much these days, and we're not used to hearing voices like yours. There's a genial kind of, I don't know, Brechtian disruption going on when you hurl that sound at people. They just lose their shit and do not know what to do with themselves. It is somehow a punk rock gesture. I love it.
JK: I love that description. It is easier to mess with people in contexts where they're not coming to see me and don't know anything about me… It's harder to do at my own shows, but I try.
AR: That's probably something great about being a "multimedia" artist. I love showing up where nobody expects anything.
Ariana Reines is a poet, playwright, and performing artist. Her newest book is A Sand Book, out this June from Tin House. She has created performances for the Whitney Museum, Swiss Institute, Le Mouvement Biel/Bienne, and many more. She wrote the Obie-winning play TELEPHONE.
May 23, 2019
A soft pulsing unison is emitted from a group of dancers in a line, holding hands. I observe as Mor Mendel expertly transmits dance steps to Oren Barnoy, Raha Behnam and Zavé Martohardjono. Throughout Mor’s instruction, a chorus of syncopated voices drones lightly in the background: who was here first / they were here first / was I here first / how does it bloom.
Mor is Israeli but she didn’t grow up doing Israeli folk dances. However, after working with Hadar for several years, the steps appear to have deeply embedded in her body, in her muscle memory.
Hadar Ahuvia sits elsewhere at a table, pouring over a manuscript as the vibrations and textures of her dance wash over her. Much of this material has been used in her work before. When material from one’s own work becomes a new sort of trope to be complicated, referenced, and re-written, it is a serpent eating itself.
The group is learning a complicated sequence of steps and text phrases based on the Yemenite step. Each spoken phrase is a slight alteration of the previous, mirroring the way meaning might be obscured through a process of transmission. A string of words connects through their feet and the poetry gains new context through repetition.
Hadar tells me that she is recovering from a hip flareup a few days ago. “I could barely walk,” she says. She is convinced it is connected to a bike accident she had a few years ago, right before she left for a trip to Israel/Palestine to do humanitarian work. Through our friendship I also know that the trip stirred deep wounds between her and her Zionist family. “Now this stuff is finally getting into my work, and [the hip flareup] comes back.” The stuff she is talking about—it’s not the conflict in Israel/Palestine per se, but rather, the embodying of the conflict within her own family and how she has begun to unwind it.
Everything You Have is Yours, Hadar’s previous work, was a performance-lecture whose purpose was to artfully illustrate how Zionism built a nation through embodied ideology. It drew attention to cultural nuances that most Americans, and especially American Ashkenazi Jews, could likely miss, having low literacy on the many ethnic and cultural lineages embedded within Israel/Palestine. But it is the personal connections—the fact that Hadar’s grandfather was a literal pioneer of the Zionist Kibbutz movement, or that her mother performed in a semi-professional folk dance troupe, that make Hadar’s stakes in this information so real, so gut-wrenchingly tangible.
In The Dances are for Us Hadar attempts to foreground these personal stakes, while at the same time involving a larger group of collaborators in conversation, dance, and song. Her collaborators have varied backgrounds: some Jewish, some not. Some have relationships to folk dance and some do not. Raha takes scrupulous notes. Autumn Leonard, having just arrived, begins to get the new sequence down.
The group begins to dance a hora, a circle dance enjoyed at social occasions by Jews in Eastern Europe before and during the settling of Palestine. I enjoy watching the coexistence of many divergent physicalities. What gives a dance like this its unity and cohesion? Is it the stomping of feet? A decided posture, perfected by all? Or could it be said that a shared intention, a social contract like an invisible thread connecting hearts and minds, is enough?
Hora was practiced by Zionists before the founding of the state. It was danced by Jews who were not yet Israeli. This imagined diasporic dance provides a backdrop for Hadar’s personal narrative. She operates with dry humor, imbibing a character modeled after a male Israeli dance instructor. This alter-ego is a way for Hadar to morph; to inhabit a persona in order to subvert it.
Her story drifts between contexts and places. She starts in Hawai’i, where her Israeli family moved when she was in high school. There she pokes fun at Jews for Jesus who attempt to perform Israeli folk dance without the requisite credentials, or chutzpah. She narrates a family trip to the Gilboa mountains in Israel. She balances her reverence with the descriptive smell of cow manure. Her voice begins to change and soften as she questions the authenticity of her own memory and truth: “why this” and “why that?”
As the group dances, Hadar’s virtuosic commentary continues to shift the meaning of the repetitive steps. Her telling becomes a reparative midrash for a dance whose meaning has long been incorporated into a set of truths. I pause to reflect. Isn’t that what Jewish thought does? Continually question, debate, and complicate the well worn narratives, songs, and texts—if text could be considered a dance, a kind of text of the body? I am fascinated by the deep vestiges of Jewishness inside this making.
But not all Jews are the same. I remember being taught Israeli folk dances in elementary school by one of my classmate’s mothers. As an American Jew, I was confused. Was I supposed to feel some affinity to this tradition? The Israelis I knew were nothing like me. Their bodies were erect and confident and they spoke in loud voices. I remember bristling at the Israeli exchange student in my middle school. Her voice was too loud, her spine too erect. My own Jewish body felt meek in comparison. Her confidence embarrassed me.
Through Hadar’s work I have learned that this Israeli body, this sabra body, was meticulously constructed. It was made through erect, collectivist ideologies, manual labor, farming, military service… and dance. It might surprise you that dance could serve as a vehicle for such profound social transformation. However, for those who devote their lives to fine-tuning their bodies and nervous systems through somatic work, the potency of this proposal is not a stretch. This is what is so captivating about watching Hadar’s work unfold. The viewer experiences for themselves the implicit persuasion of embodied narratives taking hold.
This essay flows forth at a time when many of us with power and privilege are being asked and challenged to put words to the supremacies we have inhabited, unchecked for so long. With much reflection, I realize that my body exudes another kind of socialized confidence: a confidence accrued through White Privilege. This very real, very tangible confidence is seated in the embodied knowledge that my body will be safe, in almost any context; that my thoughts and ideas will be taken seriously, in almost any context… Does my confidence embarrass you?
“There are no equivalencies, but there are parallels,” interjects Hadar.
Israeli folk dance has many sources, some more overtly acknowledged than others. Much like our American melting pot myth, this cultural construct obscures the historical power dynamics and multi-ethnicities imbedded within it. The Ashkenazi founders of the folk dance movement modeled their music and dance on those observed from Bedouin, Palestinian, Yemenite Jews, Druz, and other peoples whose cultures emerged from thousands of years of desert dwelling. The culling of these sources was an overt effort by Zionists to affirm their “native-ness.”
Hadar is of Ashkenazi descent. Her lineage traces the very power and privilege she is trying to deconstruct. Can a performance be a part of equalizing power? There is a moment when all the performers leave the stage and Hadar plays the music of a Palestinian dabke. We are left to imagine, or contemplate, the void. It is not a perfect solution, and during the showing Hadar receives mixed feedback.
There is a general consensus that this moment can’t restore power to a people who aren’t in the room. But perhaps it can deflate the confidence of a narrative that props up those in power? So what does decolonization really mean? Does it mean physically leaving? Or does it mean, as I have heard it suggested by several Indigenous scholars, restoring power and equalizing the imbalances in our social and environmental ecology?
Questions of authority continue to surface. Hadar is trying to be transparent about her own limitations—the absence of origin, pure source, or even objectivity. “We’re not searching for an authentic moment. It’s about how the dances were used.”
At one point, an archival video shows Rivka Sturman, one of the folk dance movement’s founders. I can’t help myself—I am delighted by the image of this 80-something woman, surrounded by masses, all dancing her creations. Autumn calls this the “swan song moment.” “You get to see her humanity,” says Raha. “Tenderness,” says Zavé. “I associate [Hadar] with her.”
There is still a troubling sense that the information is one-sided. “There are no images to associate with source material,” says Raha. “Any time you have one voice in documentary, that voice starts sounding ‘correct,’” Autumn points out.
In regards to the moment when Palestinian dabke music plays for an empty stage, Zavé adds that “the imagination is colonized.” They offer an alternate meditation: As we begin to conjure a source in its absence, can we instead, draw attention to our colonized minds?
Tatyana Tenenbaum is the daughter of a fiber artist, granddaughter of Broadway producers, and great-granddaughter of Hungarian and Ukrainian Jewish immigrants who settled in New York City/Lenapehoking. She grew up doing community musical theater. Over the past decade she has performed and collaborated with Yoshiko Chuma, Daria Faïn, Jennifer Monson, Levi Gonzalez, Emily Johnson/CATALYST, Andy Luo & lily bo shapiro, Hadar Ahuvia, the DOING AND UNDOING collective, and Juliana May.
 A Israeli folk dance step based on the dances of Yemenite Jews. It was observed, appropriated and codified by folk dance founder Rivka Sturman, an Ashkenazi Zionist.
 Ashkenazi is a term for Jews of central or Eastern Europe descent.
 Midrash is a Judaic practice of providing extra commentary on biblical texts.
 Sabra is the desert prickly pear, a symbol chosen to represent the new Jew, born in Israel who had shed the physical and psychological trappings of the diaspora.
 Dabke is a folk dance practiced throughout the Levant, including in Lebanon, Syria, Palestine, and Jordan. It is also the source on which the Israeli folk dance step Debka was based.
January 9, 2018
Every day in courthouses across the country, thousands of potential jurors are asked a similar litany of questions. Transcriptions of the process pass from court stenographer to an online database, and into the hands of Morgan Green and Milo Cramer, two Brooklyn-based theater artists.
Green and Cramer spend three weeks in a rehearsal studio collaging those words and recording their own performances of the transformed texts. On one November afternoon in that same studio, those recordings are played into the ears of actors, who speak the text in front of an audience. Performance. Transmission. Transformation. Performance.
In the American justice system, voir dire (French for “to see to speak”) is the process by which a judge interrogates a jury pool in order to learn of their potential biases. Green was fascinated by the process when she was called for jury duty and sat for voir dire, watching a room full of strangers share some version of themselves in an experience that is mandatory, coldly bureaucratic, and intimate all at once. Though she wasn’t selected for the jury, she describes the experience as life-affirming: “I felt like an individual. I felt like a citizen.”
Cramer was similarly excited by the inherent drama of voir dire. He describes it as like striking “formal gold,” providing the pair with a compelling, prefabricated structure through which to interrogate both the ideals of the American judicial system and its failings. What’s remarkable about their work thus far is how much voir dire rhymes with the act of making theater: a process of truth-seeking in which individuals perform themselves in miniature in a high stakes environment.
In their workshop presentation, Robert Johanson stands at a table, speaking the text of the judge: “No one is here to judge anyone as a person,” he says directly to the audience, arousing that often-divisive dread that this might be one of those Audience Participation Shows. Eventually, LaToya Lewis, who sits in the front row while her face is live-streamed onto a television, begins to speak the collaged text of all the potential jurors, preserving the inaccuracies and failures of the transcription process: “I think that the inaudible. I think it all comes down to high inaudible.” Though the presentation is simple, faithful to the voir dire process, whatever truth was revealed in the original courtroom may be just out of reach.
On the other side of their residency, Green and Cramer point to the balance of audience participation as their most pressing decision point. They both admit that they tend to hate audience participation: “Your defense mechanisms go up,” says Cramer. In one of their presentations, Green describes watching an audience member sitting behind Lewis who saw his face appear in the live video feed and slowly shifted in his seat until he moved out of frame.
And yet the questions they’re asking about how audience participation works its way into their piece also most clearly parallel the questions they’re asking about the justice system: To what extent is participation mandatory? What is at stake when one participates? What are we honest about and what do we hide when we perform ourselves to a room full of strangers? “Maybe what my preferences and tastes are in theater go against what this piece needs to be,” says Green. “We’re open to that.”
Elliot B. Quick is a dramaturg, producer, director, and educator who received an MFA in Dramaturgy and Dramatic Criticism from the Yale School of Drama. He has worked as a Literary Associate with Playwrights Horizons, Yale Rep, and Page 73, and as an Editorial Associate for The Civilians’ Extended Play. As a freelance dramaturg and director, his work has been seen at the Sharon Playhouse, the Under the Radar Festival, the Invisible Dog, Ojai Playwrights Conference, The Access Theater, The Fisher Center at Bard College, and the Edinburgh Festival Fringe. He currently teaches at the Maggie Flanigan Studio and at SUNY Purchase College.