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 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 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.
Dec 21, 2017
A conference room. Tables, chairs. People focused on their computers working in silence. One of them stares away from the table, the computer, the room, at an indefinite point. At the back of the stage, a projection: “What makes a human being? Dignity.”
To the spectator the answer is not only obvious, but reassuring. She recognizes herself in it. It is four hours until a group of coworkers give their presentation in the context of an international conference on human rights. While the characters struggle with nerves, personal situations, and surprising revelations, both characters and spectators become aware of practices with consequences that, inadvertently but blatantly, contradict what they think they believe.
The apparent simplicity of the theatricality on stage, like the apparent simplicity of the initial question, eases the spectator into sympathy with the characters who, involuntarily, trigger laughter. Laughter, skillfully used by Compañía Bonobo, wakes us up. With nothing changing on stage, the neutral space of a conference room emerges as a microcosm that condenses and confronts the spectator with all the layers of a central question: what is dignity?
In this piece, the members of Compañía Bonobo continue their inquiry into the complex phenomenon of violence and the difficulty of identifying it when it happens in a friendly environment where there is no apparent discrimination, injustice, or inequality. What is our role in the violence perpetrated upon another? And who is ‘the other’? How is ‘the other’ constructed? With these questions in the background (like the question that the spectator reads at the beginning of the play), Compañía Bonobo’s crew goes through a creative process in which improvisation plays a key role. What they do seems impossible: turning questions into actions, theory into practice. The bodies on stage enter a silent dialogue to explore relations that are beyond language: context, intentionality, and individual histories color human encounters that, once translated into a staged scene, appear to be simple daily situations. Making visible these invisible relations is Compañía Bonobo’s line of work.
By revealing the invisible in our daily interactions, Compañía Bonobo members explore the light and shadows of human beings and their communities. In the conference room where there is a sharp contrast between light and shadow, the coworkers move between the bright light of the projector and the dark, unilluminated areas of the room. We either see them clearly in bright light as they are, or we see only their silhouette in the shadows. Or is it the other way around? Do we see them as they are in the shadows, but only see their silhouettes when they present themselves in bright light? The question of who the characters are turns into the question of who we are, and who we would be in this situation. The just and fair one? The one with strong judgment? The one with a secret past? The good-hearted emotional one? There is no easy answer; the spectator refuses to identify with any of them and is simultaneously able to identify with all of them.
With simplicity, empathy, and fine humor, Compañía Bonobo turns our attention to the invisible meaningful details of our everyday lives that perpetuate violence. Perhaps, after all, laughter is the beginning to the end of violence.
Teresa Casas Hernández, originally from Manresa (Barcelona), is a New York based actress and PhD student in Philosophy at the New School for Social Research for which she was awarded the fellowship La Caixa and The Onassis Foundation Fellowship in Ancient Greek Studies. With the image of “the world is theater” she is working on the intersection between philosophy and theater with the aim to bring into philosophical discussion elements that have been banned from philosophy since Plato banned the poets from the idea city—vividness, evanescence, co-presence. As a performer, she has worked with Beth Moysés and Tatsumi Orimot.
Photos by Maria Baranova
May 12, 2017
A world that as a teenager, I could only imagine through queer memoir reminiscences, my mother’s secretly stashed pulp fan fiction, and my thumbed-through copy of Faggots by Larry Kramer -- all that was available to an Ohio boy’s searching. Ain’s first hand coming of age nostalgia is at once inviting and unfamiliar. I understand the period, the questioning, the wonderment, but the land is foreign.
Through the process of developing Radicals in Miniature, what I have connected with most is the “I was there” fascination with an era, a period, a first person anthropological romp. Ain as “Childe Harold” witness creates an homage to downtown sensationalism, fleeting celebrity, desperation, an insider’s guide to kitsch, hype, camp and everything in-between, where faux celebrity lives, a teenager’s hormonal night dream.
What was most significant about the first BAC residency in 2015 was that Ain, the king of minimal, was able to design the environment from the basic elements in the studio -- tables, monitors, sound equipment, Josh [Quillen]’s eclectic instrumentation, etc... The story was the thing, the tech trappings were there for mere amplification. The elements were immediate, subtle and simple -- a set of keys, a tax return, a pen, carried profound meaning as they were connected and reconnected to a time, a date, a memory. Thanks to BAC, the indelible stamp was discovered early, the environment never changed, it was only enhanced from residency to residency to premiere.
It is the way in which Ain navigates emotion that fascinates me the most. In the early workshops at BAC, he was carefully attentive to the dramaturgical impact of the emotional “reveal,” we discussed the aspect of when and where. Too soon and the entire journey becomes an emotional deluge, too late and the reverence is imbalanced. The key is to understand the depths and challenges of emotion and memory in public, the danger of the reveal. Memory is a tricky thing. Evoking memories in public is a trickier thing. Much of the time is spent mining an endless list of potential story-tellings…which ones to keep, which ones to let go? By the time we reach the end of the first residency, we have begun to experience the ritual, the ghosts join us. Even without lights and all the tech accoutrement, the ritual has arrived, we transcend the technology. There is an immediacy in the room, the dead will have their due.
After one of the first runs in the BAC studio there is a surprise, an unexpected flood of emotion in an unexpected place, it is a brilliant gem that Ain has been reserving. We laugh because almost any moment along the way could be an emotional slipstream for Ain, he must make choices about how he is navigating his feelings, just how revealing does he want to be? Lost in the sense of loss, the wave of nostalgia, the vulnerability…the bittersweet resonance of dashed dreams, memories of the ones who leave too soon, the ones who live long past longing. This is a reoccurrence at every residency along the way, the ghosts travel with us.
Through the experience of Radicals in Miniature we are invited to witness a special time and place and can fill in our own personal radicals. Through the navigation of one life, one street corner, one happenstance, one confluence of events, we remember multiple corners in multiple places, we make a history together.
Emotions creep in, memory is a bitch.
Feelings are not for the weak hearted.
Sentimentality be damned.
Along the way, I make my own discoveries. I add my names to the list. I summon my personal radicals as I watch and witness...the dead will have their due.
Talvin Wilks is the dramaturg for Radicals in Miniature, which was developed during a Spring 2015 BAC Space residency, and premieres at BAC May 16-24, 2017. Wilks is a director, playwright, and collaborative dramaturg based in both New York City and Minneapolis, where he is a professor of theater at the University of Minnesota. His work blurs the lines of many disciplines forming a unique composite of performative expression. This summer will find him in process with four grand choreographic divas - Camille A. Brown, Bebe Miller, Marlies Yearby, and Jawole Zollar/UBW. Look for his new play Jimmy and Lorraine at the Ko Festival in July 2017.
Apr 8, 2016
“We’re going to start with something that makes no sense.”
This is Mark DeChiazza advertising the work he is about to show. Not to apologize, I realize later; rather, to articulate that the world this work inhabits will not wholly reveal itself in the little bit of movement I’ll soon see.
And yet it does. Navarra Novy-Williams rolls across the stage, out of her unbuttoned white shirt, under which there is a blue shirt, and then rolls out of the blue shirt, under which there is another white shirt. Denisa Musilova tracks her movements, close by, perhaps even initiating them, her steps and Navarra’s rolling hard-synched, while upstage, Sara Gurevich tracks them both, more frenetically. The process of disrobing and tracking iterates, until Navarra has rolled everything off except her own clothes.
A body adorned with costumes--these colors signify characters--becomes a body that is uniquely itself. We strip the character out of the player and then the playing stops. Mark reminds us that this work is made of real people with real stories; that myth, narrative, opera, all targets for his grinding up and subsequent reassembly, are themselves the fixed forms into which we pour our own ideas, not the other way around.
Orpheus Unsung is a work about words from which all words have been excised. Based on and composed from a text, moving across physical space in the ways that language moves, it derives its power from work that words are tasked with performing but that movement, costume, image, and sound are challenged to do, charged with doing, representing and signifying in a spider’s web, inhabiting an idea but never fully containing it. This is what the music does, Steven Mackey’s extraordinary counterpoint and color built out of looping, alternate tuning, and an orchestral approach to the guitar, and Jason Treuting’s physiological lock into these complex rhythmic strata ranging from whisper to roar.
This is what white and blue shirts, purchased earlier from the Salvation Army store, are doing. Eurydice is white and Orpheus is blue, that much we know, but when three dancers share two garments, one of each color, in the wedding scene, what are we seeing? As they move each others’ bodies, folded together, entangled, who is doing the positioning and who is being positioned? Which body? Or which character, or which human being standing in the Baryshnikov Arts Center on a particular evening in March, taking direction?
This work meditates on the failings of words by asking mute languages to speak. We can read Ovid’s “thin story,” as Mark describes its length, but also perhaps the quality of its veiling, and understand the operations. Orpheus Unsung offers us those operations but takes up their subsequent embodiment, in culture, as a living text, a co-author. Then it radically dismantles this text, subverts every co-author who has ever played Orpheus one-to-one: a character, a costume, an actor linked to particular deeds, particular words. Here Eurydice and Orpheus are free radicals, energies that sound and bodies conjure but never ground.
This lightness is palpable in the room, a real space inhabited by real bodies but brought into weightlessness by the building of collaborative community, the “innocent place” Mark describes, “where everyone is your friend.”
“Everyone,” he continues, “needs to feel like they’re in a space that honors them.” In honoring these bodies we honor the story, in a sense, but also the process of making a story, a vessel into which we might discard our costumes, becoming free to inhabit our given space in our own clothes.
Andrea Mazzariello is a composer, performer, writer, and teacher. His work borrows from both popular and art music approaches, and obsesses over technological intervention, instrumental technique, and the power of language. So Percussion, NOW Ensemble, Newspeak, and many others have performed his concert music. He’s played shows at venues like the Knitting Factory, the Princeton Record Exchange, Galapagos, and Cakeshop. The Queens New Music Festival, Make Music New York, and the Wassaic Festival have presented his songs and spoken word. Active as an educator, he’s taught at Princeton University, Ramapo College of New Jersey, and the So Percussion Summer Institute. He’s currently Visiting Professor of Music at Carleton College, where he teaches composition, music technology, and music fundamentals.
Dec 23, 2015
I arrive 1 day before the showing that will culminate Brokentalkers’ residency.
They are IN the theater in that long-haul-concentrated-frayed-edge-work-mode that often takes root in the final hours before making a private process public.
Gary Keegan (co-director) is onstage facing ¾ away from me hunkered at a console on which sits a laptop running projections. Feidlim Cannon (co-director) sits in the middle of the front row, legs crossed, his forehead in his right hand. To his left is a young man named Neimhin Robinson Gunning who (in the fragment I see) will voice a man throughout his entire life all in one moment. He wears a gold lamé jacket and sunglasses. Across the stage in the shadow with his back to me is the Sean Millar the composer. I never see Jessica Kennedy the choreographer.
Feidlim asks the young man in gold to stand in the spotlight (well, once there is a spot. They are in tech mode and lights are flipping on and off. Feidlim says maybe “it could just be him.” The lights settle, the young man rises.)
My paraphrasing memory recalls him asking and answering the following:
“Where’d you have your first kiss? On a boat.”
“What age were you? 25.”
The narrative timeline speeds up but not the pace of delivery:
“I’m 31.” (Sometimes the young man speaks in German with Gary projecting subtitles- I learn later this is their first go and all are relieved they work.) “I’m 38. I’m 42. I’m bald and have a potbelly, I’m 53. I’m 60. I’m 64, 68, 72…” I remember thinking, they have crossed right through my own age and that it does sometimes now feel that fast.
A break is called so Gary, Feidlim and I head toward coffee
I ask about the genesis of the pixelated aging material I just watched. Gary says it was happening all around them, his parents, himself, his children: that it is one of the few things that happens to every community. “…and we have assumptions about how kids should feel as they grow up….how parents should eventually maybe slow down a bit…”
Feidlim says, “We’ve been working on this idea in different ways for a couple of years.” First, we interviewed senior citizens on film asking their predictions for the world after they’re gone - that became Future Forecasts. That project led to another called Frequency 783. Gary: “from these different shapes we started thinking about assisted suicide – about ‘Body Autonomy’ – and we decided to get more focused on telling a story.
About a year ago they began work in Dublin via a process “that didn’t really work for us…” “This is a second chance, a lot of material didn’t make it over here…” But it always focused on some version of an “18 year old man (Neimhin) and a “woman in her 40’s (Adrienne Truscott, the other performer, who apparently was being interviewed by Sandra Bernhard that morning). “They are the two onstage playing the two onstage or playing two who talk about the two who are onstage – both narrating and being. They play instruments but are not ‘professional’ but they are being ‘a band.’”
The residency fortuitously kicked off at a book launch party for St Mark’s Is Dead by Ada Calhoun - at which former members of the Beastie Boys and Bikini Kill played together. Feidlim describes how redolent the whole event was of an 80’s “punk” scene in New York that has now been paved over. “…it brought a tone that New York could bring to this work – we are here because it is offered by BAC, an opportunity to work on this, but this also allowed us to have a taste of New York as a starting place for the work– Adrienne led us to that event and we had made our way to Adrienne (who is New York based) for what she could authentically bring… this rubbed off on us very early in this residency and seeped into the work.”
I know the piling up imperatives the day before a showing, so I ask if there is anything else they would like said before we stop?
They both say: this time has been crucial, “…very supportive but also the people at BAC just let us get on with it.” Feidlim smiles and says, “we’ll see how we feel tomorrow.
Ain Gordon is a three-time Obie Award-winning writer/director/actor, a two-time NYFA recipient and a Guggenheim Fellow in Playwriting. Gordon’s work has been seen at BAM Next Wave, New York Theatre Workshop, Soho Rep., Public Theatre, 651 ARTS, Dance Theater Workshop, PS 122, Baryshnikov Arts Center, and HERE (all NY); Mark Taper Forum (CA), George Street Playhouse (NJ), Vermont Performance Lab, Flynn Center (VT), Krannert Center (IL), OnStage at Connecticut College, MASS MoCA, Baltimore Museum of Art (MD), DiverseWorks (TX), VSA North Fourth Arts Center (NM), Jacob’s Pillow (MA), LexArts (KY), Dance Space (DC), and others. Gordon’s Art Life & Show-Biz; A Non-Fiction Play is published in Palgrave’s “Dramaturgy Of The Real.” Gordon has collaborated with Sō Percussion at the Walker (MN), BAM Next Wave (NY), River To River (NY), Philadelphia Fringe, and more; with Bebe Miller at Wexner (OH), Helena Presents (MT), and others; with David Gordon at American Repertory Theatre (MA), American Conservatory Theater (CA) and American Music Theatre Festival (PA). Gordon was an original Off-Broadway cast member of Spalding Gray: Stories Left To Tell and toured with it to UCLA, Portland Institute for Contemporary Art (OR), ICA Boston (Elliot Norton Award nom), the Walker (MN), and New Territories (UK), and more. Gordon has been a co-Director of the Pick Up Performance Co(s) since 1992.
Apr 9, 2015
Caroline Gravel talks with her hands, her body, her hair. I don’t speak French but when she speaks to me in French I have the illusion of understanding—so convincing is her sense of gesture. When I first saw Gravel’s work (in an evening at Danspace Project curated by Jenn Joy and Noémie Solomon in 2013) I was struck by that sense of conviction in her solo Ma mère est un mâle alpha. The title immediately grabbed its audience with an assertion that needs no translation and Gravel didn’t let that attention go for one moment.
In Gravel’s newest work, Bains Publics, she wants to engage differently with her audience. Her starting point—the concept of a public bath—provides a model for a shared experience without a clearly defined spectator. I was surprised to realize that the aggressive hold Gravel exerted over her audience in Ma mère est un mâle alpha is the very sense of control that she is currently questioning.
We discussed this shift in a recent studio visit and Gravel pointed out that part of this new point of inquiry is around the notion of constraint. Gravel’s movement vocabulary often employs a physical manifestation of constraint: there is a sense of pressure exerted from within her body that must contend with the space outside. In her research for Bains Publics, Gravel told me that she is interested in contending with the constraints of a theater: “How can the public feel free?” she wondered aloud to me.
For a recent studio showing in Studio 4B, Gravel positioned the audience in single chairs scattered throughout the studio with different facings. I was aware of my focus shifting between Gravel and her fellow performer, Laurence Dufour. My other choice as an audience member was to gaze at the mirrored wall where I could see both of the performers, my fellow audience, and myself. I had other choices available to me, of course, that I didn’t take: I could have scooted my chair around, for instance, or walked to a new chair, or left the studio altogether. I began to wonder if what Gravel is most interested in is the choices that we don’t make—the invisible constraints constantly acting on all of us.
One of the first things Gravel told me when I visited her studio was that she looks for authenticity in a dancer’s body. Or, as she explained to me, she doesn’t want to see a dancer moving excitedly, she wants to see excitement. Perhaps in Bains Publics, Gravel is demanding the same standards of her audience. She doesn’t want her audience to perform being present, she wants her audience to be present.
The question is how do you exact that presence from an audience? In a public bath, the heat of the sauna causes the core body temperature to rise, dilating the blood vessels and increasing blood flow to the skin’s surface. I’m not sure what the equivalent experience looks like for an audience but I have no doubt that Gravel will find out.
Lydia Bell is a cultural producer and arts administrator. She is currently Director of Programming at Artis in New York where she oversees artist commissions, public programs, exhibitions, and the Artis Grant Program. Prior to joining Artis in 2014, Lydia was Development and Curatorial Associate at Danspace Project. Lydia has also worked on projects with Eiko & Koma, Sam Miller/OAM Company, and Movement Research and spoken on national and international panels on the subject of interdisciplinary performance. She is a graduate of the Institute for Curatorial Practice in Performance at Wesleyan University.
Apr 9, 2015
New York–based artist Maya Ciarrocchi has created videos and projection design for Merce Cunningham, Ping Chong, Bebe Miller, and Donna Uchizono, among others, as well as for regional theaters around the country. Most recently, she designed the video projections for Carmen de Lavallade ‘s one-woman show, “As I Remember It” at Baryshnikov Arts Center.
New York–based artist Maya Ciarrocchi has created videos and projection design for Merce Cunningham, Ping Chong, Bebe Miller, and Donna Uchizono, among others, as well as for regional theaters around the country. Most recently, she designed the video projections for Carmen de Lavallade ‘s one-woman show, “As I Remember It” at Baryshnikov Arts Center.
Ciarrocchi’s video installations and single-channel works feature interviews, life-sized durational portraits, and environmental documentation; they invite viewers to contemplate assumptions about communities, individuals, and how identity is constructed. Her subjects have included coal-mining communities in West Virginia (“Overburden”), former ultra-Orthodox Jews who have left their religion (“Frei”), and, the New York dance and performance community in “I’m Nobody, Who Are You?”
She first experimented with video portraiture working on “Necessary Beauty” with Bebe Miller. Prerecorded portraits of the performers were paired and then played in conjunction with voice-over text that didn’t necessarily match the individual portrait.
Ciarrocchi found when shooting these portraits over the course of just a minute, the subjects would subtly shift their emotional response. The more vulnerable they became in front of the camera, the more viewers could begin to create a narrative. She connects this to her background in dance, and how looking at bodies moving in space creates narratives. There is a design aspect—the shapes the bodies are forming in negative and positive space and were the intersections are—and then there’s how each individual dancer embodies the same space.
For her durational portraiture, she shoots her subjects for 10 minutes, ample time to deal with the comfort / discomfort of having to look at the camera lens directly throughout. Rather then asking her subjects to stare at the camera, she asks them to consider their future viewer.
In “Gender/Power (composition II),” which Ciarrocchi developed in residency at BAC along with collaborator Kris Grey, a video installation featuring three side-by-side durational portraits precedes the entrance of the performing bodies; they appear to inhabit the same space, unaware of each other. The performance also utilizes a combination of full body video portraiture and a distillation of close-up and re-framings, postural and gestural aspects of gender performance condensed or extracted into performative actions.
While in residency at BAC, as the team began braiding the text, they returned to an original concept of the work, about transposition—of stories, bodies, and image. Ciarrocchi began to layer the portraits she had shot in a variety of ways so that parts of the image could be seem through other parts, and as subjects move, the image completely shifts. The visuals reflect and offer an unpacking of what’s being said in the text.
Both Grey and Ciarrocchi are interested in revealing how particular ideologies are lived, performed, or transcribed onto the body. “Gender/Power” examines the subject of gender and authority by making visible the personal narratives of performers who have made specific decisions to disrupt or subvert gender signifiers. At its core, “Gender/Power” is about how we make snap judgments about people because we don’t really take the time to actually look at them, beyond skin deep.
Brian McCormick’s training in performing and video arts brought him to the School of Media Studies at The New School (TNS) where he earned his MA in 1996 and joined the faculty in 1997. Around the same time, he began working with Nicholas Leichter, whose dance company he managed for 15 years. In addition to teaching media design, Brian developed and currently teaches a seminar on media and performance, and a production course on social media design & management. For over 20 years, he has been working with young people, producing a ‘zine with homeless teens, leading a creative writing and performance meet-up with LGBT poets, and collaborating with the nationally recognized Teen Reviewers and Critics (TRaC) program—for which he has taught arts criticism for over ten years, and developed a media-based workshop in partnership with SONY Wonder Technology Lab. Since 2012, he has led the BAC After School Critical Response program at Baryshnikov Arts Center. He is currently researching how performing arts organizations are using social media for arts marketing and engagement.
Jul 3, 2014
To know Carmen de Lavallade is to know a gentle giant, and learning about her six-decade journey to becoming an icon in the dance world, is to be well informed. Ms. de Lavallade recounts her intriguing story in her solo show, As I Remember It, which received its world premiere at Jacob’s Pillow in June, but for a special audience she opened the doors during rehearsal at BAC just weeks before the show premiered.
Carmen de Lavallade, a Los Angeles native, began her performing career with the Lester Horton Dance Theater, the first multi-race dance company in the United States. She introduced to the school her high school friend, Alvin Ailey, who was also interested in dance, and both studied with Horton for years until Horton’s death when Mr. Ailey was chosen to run the Company. By invitation, during a Company trip to Jacob’s Pillow, Mr. Ailey and Ms. de Lavallade auditioned and were cast in the Broadway-bound musical House of Flowers (1954); soon after, they formed the “de Lavallade-Ailey American Dance Company,” now the Alvin Ailey American Dance Theater. She went on to appear onscreen in Carmen Jones and Odds Against Tomorrow, among other films, and has performed with the Alvin Ailey American Dance Theater, Metropolitan Opera, and American Ballet Theatre. Ms. de Lavallade holds the longest Jacob’s Pillow Dance Festival performing career -- from 1953 with the Lester Horton Dance Theatre to 2004 with Paradigm. For her momentous return to Jacob’s Pillow, she premiered As I Remember It, described as a combination of “…powerful movement and poignant storytelling to weave a theatrical memoir about her venerable life on stage.” Of a 1993 appearance in Milton Myers’ Ain’t No Way, dance critic Jennifer Dunning of the New York Times wrote, “her performance…ought to be required viewing for today's young dancers.”
It has been long coming, but this year, BAC invited Ms. de Lavallade to complete her solo show, in the second part of a two-part residency. Her “team,” as she calls them, who helped to realize this work are: Joe Grifasi (director), Talvin Wilks (dramaturg/co-writer), Maya Ciarrochi (video designer), and Mimi Lien (set designer). Ms. de Lavallade shared some thoughts on the residency, the process, the “Open Rehearsal” at BAC and the first performance at Jacob’s Pillow.
Charmaine Warren (CW): Congratulations on your opening at The Pillow.
Carmen de Lavallade: Thank you, dear. I'm so happy that it went well. It's not finished yet. This is our maiden voyage, we're going to do some re-writes, and we’re still working on it. We have other engagements coming up at the Kelly Strayhorn Center in Pittsburg and the Kennedy Center in Washington, D.C.
CW: The first residency at BAC was in 2012, correct?
Ms. de Lavallade: Yes. Thank goodness for BAC, we could never have accomplished this without BAC because it is so complicated. With the set and the projections I have at least four or five partners that I’m working with on stage. The audience is the other partner because we are going through it together.
CW: Did you set specific goals during the first residency?
Ms. de Lavallade: Yes, but it was bit by bit, starting from absolute scratch working with Talvin and Joe. It's mainly my words but with Talvin’s help we put it together, otherwise we didn't know how to go about it exactly. It was a lot of information.
CW: How did this second residency come about?
Ms. de Lavallade: It's always been Anna Glass [the show's producer]. She's the one that approached BAC. Anna's the angel. She's the person that really put this all together.
CW: Can you talk more about the team that you brought together in the beginning: Joe Grifasi and Talvin Wilks. Why these two men and what brings them to the table?
Ms. de Lavallade: Joe was one of my students at Yale (University). He's part of my Yale family; I have a dance family and a theatre family, he's also part of that special group of people in the 70s that produced extraordinary work. I met Talvin when we were doing those “10 Minute Plays.” He's a dramaturg; he works with words but he's also a director. He knows everything about me, he's like a book, and he has chronicled my whole life. When Joe and Talvin got together, Joe was worried about the relationship. He said, "I don't know, I'm a director and dramaturgs are really just into words and dates...we are from two different worlds." But they worked brilliantly together because they are both directors. Talvin also worked with dance people and has a different outlook, and Joe is particularly imaginative, as actors can be, plus he's movement orientated. Talvin has this thing about words…he sees things that Joe couldn't see in the text. He’d say, "Well this says this here, but we can do this here." That’s how he worked; he tried to make it more poetic, so it wasn't just a linear piece. It's more like a [Samuel] Beckett piece; it pops all over because that's the way memory is.
CW: How long has As I Remember It been on your mind?
Ms. de Lavallade: Anna and I touched on it a couple of years before. But everything was kind of crazy because Geoffrey [Holder, her husband] was having his problems, I was in “A Streetcar Named Desire,” and I'd just moved—it was really kind of messy. I was supposed to do a very informal version, but there was just no way, then this evolved. I'd gone to speak to Misha [Mikhail Baryshnikov], and he was very gracious, he took the chance, then it all started!
CW: With the team, the thoughts are not only yours now, so what were the next steps?
Ms. de Lavallade: All three of us [Carmen, Joe and Talvin] looked at each other and said, "where are we gonna start"? And we just threw something together. Joe threw up a set [a bar and a couple of chairs], and said, "...ummmm, now what about Lester [Horton]?" And I said, “Well, he was one of my friends.” And just like that, it came from a little thing and it kept morphing.
CW: At the “Open Rehearsal” for BAC, which was the first time you’d run the entire show, you began with “I remember growing up,” and immediately took your audience to your beginnings: watching your favorite TV shows, you talk about your mother, your many aunties, your cousin and dancer whom you admired Janet Collins, your first dance class, first teacher, and so much more. What was this recall/this journey like?
Ms. de Lavallade: It was daunting! It was also very strange, particularly my mother's story. You want to get the essence of each moment… [but] it was so much. I went to the past because nobody knows where you're from, but those things are a part of you, you can't help being who you are, that affects your choices and how you deal with things. We actually kept changing things the day of the performance. My brain was fried, but everybody was working together. It was a team effort and they were incredible. Now the real work begins. We have to do the nipping and the tucking for the next time.
CW: Were some topics more difficult than others?
Ms. de Lavallade: Oh yes, I think my mother's topic was really difficult. It's a beautiful section; very moving, but then you lighten it up with all the other stories. Of course there was my daddy's story—he’s the hero. My sisters and I think about it, we don't know how he did it, being that young, they must have been in their 30s. They were newly married during the depression, and he with three little girls by himself, boy, what a man. He was an extraordinary man.
CW: You’re known as a dancer to many, but you are also a respected actress. Did movement and acting weigh equally during the creative process?
Ms. de Lavallade: It all goes together. I don't know where one leaves off and the other begins, in fact my dancing changed because I could explore more. I was never a technical person, I was not interested in technique; I just thought you had to have it. I didn't have those big turnouts; God didn't make me that way [laughs], but I was fortunate to work with Lester Horton. When I was in the company, everyone had their knees down to the floor in splits—not me! But I'm the one he picked to dance Salome. I had certain things that I was really good at because my body was made that way, but I didn't have a turnout worth a hoot [laughs]. My knees were always sticking up when everybody had their heads on the floor. Lester was a dramatic choreographer, so was John Butler and a lot of the people that I worked with. That was my strong point; I was more the dramatic person and I work very well with choreographers who work that way.
Then there is all that text. There were times when I didn't remember things and I call for line because that's the way memory is. Actors do that very well, they say, "don't worry if you miss…make it up," and they clean it up later. It's very hard because I'm in dancer mode, and as dancers we don't make mistakes; we get into that mode and if we freeze it drives you nuts! But that can happen to the best of us. Actors deal with words and emotions, everybody gets keyed up but they find their way back. That to me is what I have to work on.
CW: You’ve worked with some pretty important people whose stories you’ve shared. How did you decide who to include and who not to include?
Ms. de Lavallade: That was so difficult. What do you cut, what do you keep? What is going to fit, what is not? I still have to make some changes, I keep saying, "Oh dear, I forgot so and so," but I want to at least mention the things that they did; pop them in. We call it “the book" because you can’t put everything in, we also wanted to keep it at an hour, no more.
CW: Are there favorite memories included in the show?
Ms. de Lavallade: Oh, you took me off guard there [laughs]. All the memories are fun. I think my favorite are of my sisters and I playing radio, we used to make up all our games. We didn't have things, but it was to our advantage, anybody growing up in that period had to invent their own games because we didn't have things, but it was fun. I also want a little more of Yale, we went through that quickly. We added poems and the Titania speech from Shakespeare [“A Midsummer’s Night Dream”] where the old woman talks about her youth. That takes things out of context...it's not linear at all…because we put one thing with something else and it makes it more poignant.
CW: Has this BAC residency revealed new ideas around the work since 2012?
Ms. de Lavallade: Thanks to BAC for this last residency because that’s how we got the set in, at least the mock up, so that when we got to the Pillow we were ready to at least set up. It was complicated, but it never could have happened without BAC. I say thank you Mr. Baryshnikov and everybody there. I know they were wondering what in the world we were bringing; they were nervous. But this was an experience for everybody, it was something new, that set/curtain is like a dream and with the projections, it breathes. At the very end when I walk through the middle, I was like a cat, it was fun. There are other things we want to add…but that's still happening.
CW: How was it to finally premiere the work at Jacob’s Pillow?
Ms. de Lavallade: We are happy and The Pillow is happy. The Pillow didn't want a travelogue, but they were very pleased. It's still a work-in-progress. Like my son said “Ma, you're in your front room.” We will leave openings until we really get it down...but I don't want to lose that flavor, I want to have that feeling like you can go and talk to somebody in this room, this audience. It's a learning process for me, a huge learning curve.
Charmaine Patricia Warren, Ph.D. is a performer, historian, lecturer, consultant, dance writer and yoga instructor. After performing for many years with major New York dance companies, she joined the New York-based, dance/theater company david rousseve/REALITY. She is a faculty member at Hunter College, Kean University, Empire State College's Center for Distance Learning and The Joffrey Ballet School's Jazz and Contemporary Trainee Program. Charmaine is a former faculty member of The Ailey School and the Alvin Ailey/Fordham University dance major program. She co-curates for Harlem Stage's EMoves, and is the lead curator for Dance @ Wassaic Project Festival. Charmaine writes on dance for The New York Amsterdam News and Dance Magazine, among other publications.
Apr 28, 2014
Each time I have experienced work being made in Baryshnikov Arts Center’s Studio 6A, it is hard to imagine that work happening elsewhere, in some other space, on some distant stage. There is so much character in the space, and the space becomes a character—for better or worse—in the pieces made here. The nature of this character extends beyond the aesthetics of the concrete and enormous windows. In this space is a metaphysical presence, a spirit of exploration, inquiry, experimentation, and discovery.
This is a playground for artists to work on their play and to play with their work. Over three weeks in spring 2014 this playground was home to the rigorous work of theatermaker Daniel Fish and his collaborators, as they tackled Chekov’s The Three Sisters.
Fish’s work is well suited for a space so conducive to process and yet so inseparable from the product. Fish, an auteur force in the American theater, made a name for himself in the early aughts by staging radical, severe, inventive productions of the canon.  As of late he has looked to seemingly non-theatrical material (novels, essays, lectures, films) as sources for building his own canon of theatrical experiments, which sometimes land rooted in non-theatrical forms (films, installations). Fish’s theater is as uncompromising and nuanced as his process. To look at the former without considering the latter (not to mention everything in between), or vice-versa, would be to undermine the other. To articulate what exactly Daniel Fish’s theater/process is, allow me to re-appropriate the decidedly non-theatrical concept of an autopoietic biological system.  In the most unsophisticated terms: autopoietic systems (meaning “self creation”) produce outputs, which directly maintain the mechanics of further yield. Fish conceives structures to generate creative output in which said output is in turn fed back into the structure and the cycle continues on loop until, according to Fish, it stops feeling like he is “trying to make it work” and the piece begins “talking to [him].” Even then (usually meaning when the piece is shown to an audience) the product is still inextricable from the process by which it was created, the action-based machineries of those processes continue to play out over the course of each performance.  It is from this indistinguishable process/product dynamic that Fish’s signature emerges.
“I miss doing plays,” Fish told me when asked why this return to dramatic text. This play in particular had been gnawing at him for a while. A prevalent theme in much of Fish’s work is the desire to recover that which has been lost, particularly regarding the American economy and the dying middle class.  “Can I approach this text the way I approach other sources?” Meaning, can he toss Chekhov into a series of experiments, tasks, gestures, technologies, obstacles, and games, gather out the output and toss it back in again? And again?  A brief rundown: Chekhov’s Russian text is processed through three different online translation services. From these three literal, English translations a working text is compiled. Act III of this text is captured via audio recording at a cold read by a full cast. Three of those actors (three women from three different generations, representing the sisters?) spend three weeks in the room with Daniel and the audio. With each cycle of playing the audio recording of Act III, passages of the text come in and out, but in real time. A sound designer feeds various characters’ lines to individual speakers, props are introduced, and physical actions are assigned. Then taken away. Then added, but with an additional caveat. Slowly, meticulously, the system begins feeding itself while yet constantly generating and progressing. What struck me while watching Fish use his process to stage a classic text was that his methods seemed to transcend the dichotomy of playing the surface or playing the subtext, allowing some other kind of hybrid action to manifest. This was exciting to watch, like going down a dramaturgical rabbit hole into Wonderland.
To participate as a performer in a Daniel Fish project is to be the fuel of this Wonderland organism. Tina Benko, representing the character Masha, is instructed to move a baby grand piano across the floor by herself all while attempting to recite the current National Debt Clock from a flat screen TV as it rapidly ticks away (her goal: recite every increase), Bowie’s Under Pressure blaring in the background. “There were some things that were good,” Fish observes after the performers, sweating and out of breath, complete a cycle of the audio text riddled with arduous physical pursuits. He asks them to try again, adding: “what happens when you snap?”
 His production of Rodgers & Hammerstein’s Oklahoma! is a thing of legend. The minimalist production, set in a simple barn, featured a communal meal of chili and cornbread prepared by the performers.
 This concept, related most notably to biological cells, has often been applied to creative processes, outputs, and experiences. See the writings of performance scholar Erika Fischer-Lichte and textual scholar Jerome McGann.
 For example, a recent Fish work titled Eternal premiered in the form of a two-channel video installation in which two actors repeated the final scene of Eternal Sunshine of the Spotless Mind for two hours. A year and a half earlier, the piece’s development began with the same two actors performing the DVD commentary track of the Cassavetes film A Woman Under the Influence against the backdrop of the projected film. I won’t unpack the connective tissue here, though will say that in interviews Fish has referred to the language of the commentary (between the cinematographer and sound designer) as that of a married couple recounting their relationship as a labor of love. The final scene of Eternal Sunshine is essentially just that, and in this case recounted endlessly by two actors in… a labor of love.
 See: production of Odets’ Paradise Lost and subsequent film (Dollar General) inspired by it, a stage adaptation of Franzen’s House for Sale, and as described above, Eternal.
 To quote Artaud in his masterpiece of 1938, The Theatre and Its Double, “… thus we shall renounce the superstition of the text and dictatorship of the writer.”
Caleb Hammons is a cultural producer and curator of performance working in Brooklyn and the Hudson Valley. Currently the Associate Producer at Bard College’s Richard B. Fisher Center for the Performing Arts, he facilitates Live Arts Bard, a professional commissioning, residency, and presenting initiative. Prior to his time at Bard he was the Producer at Soho Rep in NYC, and from 2008-2011 was the Producing Director of Young Jean Lee's Theater Company. He is the Co-Curator of the acclaimed Brooklyn-based performance series Catch, a past curator of Food for Thought at Danspace Project, and co-curated the CUNY/Martin E. Segal Theater Center’s PRELUDE Festival in 2012 and 2013. He was a member of the Institute for Curatorial Practice in Performance’s inaugural class at Wesleyan University.
May 22, 2013
Confronting the Cult of the Engendered Body
“The EXPERIENCES I accept now must question my own presumptions and help me rethink people’s assumptions.” - Octavio Campos
Having worked in various creative and educational arenas with a career spanning over 30 years, Octavio Antonio Campos is a matured, fearless artist. For his three-week residency at Baryshnikov Arts Center, the Cuban-American, Miami based performer has found himself in a place of self-reflection.
Continuously motivated by an overarching need to question and reexamine the fabric of the current socio-political climate, Campos, now in his 45th year, has started a process of reaching back into his past to reveal, perhaps, a new artistic truth about his present relationship to live performance.
Born to refugees of the Cuban Revolution, his parents were imprisoned for not falling into accordance to Fidel Castro’s leadership. Upon release, they fled to Miami, FL in the early 1960’s. In his newest creative venture entitled Triple Quince, Campos is bravely opening his memory bank to this experience among many others.
But memory is only one of the building blocks Campos is using to create this new work. Another concept that he admits has consumed him for the past few years is the idea of ‘hatred,’ which was also a theme in his 2009 work 1000 Homosexuals -- a play written by Michael Yawney. About his new work, Campos says:
"I’m always trying to transform [hate]. Look at it from another angle. Using the energy that hatred evokes, I’m attempting to defuse it, and use it to... power New York City someday, because there’s a lot of energy being expelled towards the other, all the time. I’ve been fascinated by the energy that’s behind it. I think it’s interesting to use this as a springboard to create the new work."
Age 15, Campos remembers, was a turbulent year. In Latin culture, when an adolescent turns 15, it represents a rite of passage, and while girls are thrown an extravagant party or Quinceanera, boys are thrown into a motel with a prostitute twice their age. For the teenage Campos, who had already self-identified as gay, this was quite a traumatizing experience.
Structured as three distinct chapters (each marked by a 15 years division), the new episodic performance will recount Campos’s early memories as a teen as well as his artistic occurrences at age 30 when he found himself performing tanz theatre in Berlin. He recalls the glory of the 90's after physically helping to destroy the Wall in 1989. He remembers the freedom of extacy, falling in love with Pina Bausch, love parades, and wild German performance art escapades.
Now, after having lived such a fulfilled life, he's asking himself "Who am I now?" Today, Campos enjoys the simple pleasures of kayaking, swimming, and sunbathing. Apart from his international commissions and residencies, he currently resources his work and maintains creative stability as an Artist-in-Residence at Miami Theater Center where he works as a choreographer, producer, and educator. He receives a full-time salary, benefits, and artistic support for his own creative musings. The position also allows him the freedom to travel and work remotely via satellite.
Proclaiming himself a buffon trapped in a dance-theater bodysuit; a political, gender torchbearer overtly confronting gay issues, Campos’s work addresses the current cultural moment with a performance art aesthetic and infectious comedic sensibility -- the result of years of German training in deep conversation with the complexities of his Cuban roots. Campos doesn’t aim to follow known methods of creation, so much as to subvert them and, in the process, share with his viewer what he values most about being a creator of live performance.
Whether performing a duet with a demolition truck (as seen in his 2006 work Developmentus Interruptus) or describing the 50th anniversary of the U.S. invasion of Cuba's Bay of Pigs (as in 2011’s The Pig Show), Octavio Campos wants to give us very specific ideas to ponder while watching him. He provides an experience that not only demystifies his own personal questions and creative obsessions, but also reveals an emotional truth inside his audience as well.
Jaamil Olawale Kosoko is a producer, curator, poet, choreographer, and performance artist. He is a 2012 Live Arts Brewery Fellow as a part of the Philadelphia Live Arts Festival, a 2011 Fellow as a part of the DeVos Institute of Art Management at the John F. Kennedy Center for the Performing Arts, and an inaugural graduate member of the Institute for Curatorial Practice in Performance (ICPP) at Wesleyan University. With his creative partner Kate Watson-Wallace, he co-directs anonymous bodies || art collective, a visual performance company that presents work nationally specializing in site base performance and community building art practices.