Jan 12, 2017
“Being is fractal.” This is the concept that floats in my mind days after witnessing Kota Yamazaki build Darkness Odyssey with performers Mina Nishimura, Julian Barnett, Raja Feather Kelly, and Joanna Kotze.
“A fractal is a figure with a fractional number of dimensions. […] What you end up with looks like a snowflake. […] The outline is endlessly dividing and is therefore infinitely riddled with proliferating fissures.” Every snowflake is different, singular.
In Darkness Odyssey, dissimilarities between bodies, the performers’ cultural backgrounds, trainings, and ways of translating Kota’s choreography live inside a fragmented reality, in which a simultaneity of gestures, utterances, and inflections form an interconnected network. Kota offers a vision of the body becoming like a black hole, which absorbs everything.
Kota isn’t after approaching bodies or cultures as solid, fixed objects. Instead, he extends his porous notion of blurring: “I want to break the western way of labeling different cultures. I am trying to find a way to internalize varying cultures, unlike fusing or mixing. It’s an interbeingness of cultures, bodies, and perspectives. Not me and you – not like looking at a clear mirror of the self. More like when you see into aluminum, you see yourself blurry, not clearly. I’m interested in this kind of blurry image.”
In the studio at the Baryshnikov Art Center, as part of his BAC Space Residency, I witness layers and layers of translation as bodies decipher each other in unfamiliar physicality. Kota speaks in bursts of English and body movement, while Mina translates from Japanese. They are working on a form in which one person remains stationary in the center, in what Mina calls a landscape spasm, as the other person orbits improvisationally. Kota watches and points out moments that connect to his idea. Glimpses of form congeal, and are shaped as they go.
Kota proposes his somatic practice, Fluid Technique, to cultivate sensitivity to an ever-changing body. He then teaches an abundance of phrases selected from years of material captured in his video archive. In conversation I learn how Kota dances everywhere: in his kitchen, as he’s fishing, running. Many of these instances are recorded. In transmitting movement, the inflection of each performer is more important to Kota than the movement itself. I ask Kota why he makes so many phrases, “schizophrenia,” he responds. He doesn’t like to repeat the same movement. He likes things to be happening simultaneously.
This must be why I seem to be seeing fractals. The performers move through layers of interpretation, similar to the way a fractal becomes a “web of proliferating fissures in infinite regress toward the void.” They seem to mutate as sparks fly off fingertips, radiating with vibrant texture. Fiery watery movements grounded and unhinged. They vocalize, too; each utterance is distinct.
Multiplicity and heterogeneity, elements of fractals, also speak to the nature of translation. At first I feel anxious, concerned that a rendering from western bodies may be an impediment. Writing this piece, I, too, am implicated in this web of interpretation as a western practitioner learning about Kota’s relationship to ankoku butoh, butoh pioneer Tatsumi Hjikata’s philosophy of dance of darkness. Kota describes his own approach and interpretation of ankoku butoh: “Dance of darkness is connected to dark emotions, or desire, or the dark side of human nature. This might be the true nature of ankoku butoh. For me, this darkness is more like a black hole. It’s not so much about expressing the dark side of people, it’s more like it absorbs everything.”
As Kota transmits the phrase material, the movement lives in a “state of perpetual transformation, perpetual translation” functioning “somewhat like DNA, spinning out individual translations, which are relatives, not clones, of the original,” allowing the material to live on through multiple iterations. This process reminds me of the words summoned by Eliot Weinberger and Octavia Paz’s Nineteen Ways of Looking at Wang Wei, suggesting that a “poem dies when it has no place to go.” Across the space, my eye connects these slippery disjointed translations. It feels as if a collective body is becoming disassembled, morphing into a black hole. In this fragmentation, there is a kind of wholeness. A wholeness, which is about dispersing, evaporating, disappearing, and becoming absorbed.
Julian enters with arms as icy shards as three people collide in towards the center, on toes drifting along an invisible terrain. Mina is squeaking, sounding, blowing air past her clipped hand gestures. Raja’s limbs jab erratic. Sounds composed by Kenta Nagai and Masahiro Sugaya move from slippery, watery drips to frenzied percussive repetitions.
In between, fragments are spoken by the dancers. A “firefly hovering,” “the boy became like a shadow, like a black hole,” “the way the fork creates a shadow is like a volcano.” Chills move through my body as the piece builds up steam. The performers move in a rage with siren-like blasts of sound penetrating the space. In an associative rant, Julian recites glimpses of what he sees. “Hudson,” “Jersey.” We are reminded of the extended space in view.
The violence of sound is exalting. Bodies are caught, vibrating. Morphing together, the sound dissipates; everything is swallowed.
1. Massumi, Brian. A User's Guide to Capitalism and Schizophrenia: Deviations from Deleuze and Guattari. (Cambridge, Mass: MIT Press, 1992) 22.
2. Massumi 22-23.
3. Yamazaki, Kota. Personal interview. Translated by Mina Nishimura. 21 Dec. 2016.
4. Kota draws inspiration from Gilles Deleuze and Félix Guattari in A Thousand Plateaus: Capitalism and Schizophrenia in which schizophrenia is associated with multiplicities and producing connections, rather than a pathological condition.
5. Massumi 22.
6. Weinberger, Eliot, Octavio Paz, and Wei Wang. Nineteen Ways of Looking at Wang Wei: How a Chinese Poem Is Translated. (Mount Kisco, N.Y: Moyer Bell, 1987) 180, 184.