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neandellus

Donna Uchizono: Fire Underground

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Untitled

Your absence has gone through me
Like thread through a needle.
Everything I do is stitched with its color.

– WS Merlin, “Separation”

1.

Dancehouse. Therein we find Donna Uchizono – New York-based choreographer – artistic director of the Donna Uchizono Company. The work is suggestive, atmospheric, and yet not completely theatrical – not completely scenic or representational. It seems at times like a compilation of abstract choreographic ideas, some new and some old: a dozen or so motifs briefly developed, discretely, almost episodically. At other times these ideas seem more like the metaphorical gestures of an interpretive dance, but where the precise “ground” of the metaphor remains elusive.

Always, however, what flows from scene to scene is a mood, or a colour: anxious and uneasy.

2.

What is the fire underground? It is a metaphor. It is anxiety and longing and frustration; it is a thing barely suppressed. It is blood smouldering under the skin. It is burning in the dark, stifled by not knowing.

3.

Blackout. Three figures enter. Two sit down in the front row. A third stands centre stage. Lights up. It’s Rebecca Serrell Cyr. She is costumed in a greyish white dress that hangs to her ankles, no sleeves. The material is ragged at its edges. The skirt of the dress is slit all the way up the back, revealing her naked legs and buttocks. She spins, whirling a small cloth sack of grains, perhaps the size of a tennis ball. The sack is tethered to a thin chain about four meters long. Two meters of the chain is let out; the other two meters is wound high around her waist. The way the chain draws in the dress just beneath the chest gives the costume an almost classical appearance. It looks like a faded chiton or peplos. She spins and spins, varying her speed, and the intensity with which she whirls the small parcel. Read the rest of this entry »

Written by neandellus

August 16, 2015 at 6:13 pm

Posted in examen

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Ben Speth: Iliads

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selfportrait

1.

From Helen DeWitt:

Why are they fighting?
WHY ARE THEY FIGHTING?
WHY ARE THEY FIGHTING?
Can’t you read what it says?

From Bruno Latour and Adam Lowe:

To penetrate the poem’s inherent greatness, you need to bring with you all of the successive versions, adaptations, and accommodations. Nothing is more ordinary than this mechanism.

2.

Ben Speth launches an epic performance event combining seven different translation’s of the Iliad in a marathon reading of  chapters one to four by a team of ten mostly contemporary-dance artists. Sources for this live art Iliadic cento-slam range from Chapman (1615) to Buckley (1851) to Fagles (1990). When we enter the space, we see the actual texts piled on a table, a tall stack of books. The books are later distributed among the performers. The sequence of the readings — each performer reads somewhere between five and twenty lines at a time — is fixed by Speth. And during the reading of each of the four chapters there’s a different structure for interprative movement improvisations. Between each chapter there’s a short break, with plenty of food, wine and beer.

3.

This performance can only be about isolated moments, accidental beauties and insights revealed fleetingly amid the sprawl of baffled and baffling improvisation. So the first moment. What is the theatre of war? A loft on Moreland Street in Footscray. Afternoon. Midsummer. A very mild midsummer. The sun is setting. The loft is light and spacious, with one large window open to the outside. It takes roughly one hour to read each book of the Iliad aloud. And each book is supposed to represent roughly one day of the siege of Troy. Across the first hour, as the Greeks argue (WHY ARE THEY FIGHTING?), the colours of the evening shift and fall, from white birds to, per Christopher Logue–

Honey.
Onion.
Pearl.
Rat:

The colours lingers in the loft, it being so open and so spacious. It is Simone Weil who calls Homer as “impartial as sunlight”. And the body of the air is white and silver. Read the rest of this entry »

Unreservedly Manifest: The Temptation of Saint Antony

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This essay is reposted here for my good friends at the Four Larks who recently revived their Saint Antony for the lucky folk of Los Angeles. Essay originally published in 2012:

Despite the heat, December is an excellent time for a Four Larks production, their spirit of generosity and excitement being a happy complement to all that is best about the holiday season, and also, in their defiant independence, a cure against all that has become corrupt and unlovely throughout the long and cringle-crange year. Their latest production is religiously themed, too, adding further to the sense of a Christmas processional — not because of any overt celebration of Christian traditions, but because of its preoccupation with the inner life.

The play, a “junkyard opera”, is The Temptation of St Antony, based on the novel of the same name by Gustave Flaubert. Antony has retreated to a mountain hut in Egypt to lead a solitary life dedicated to prayer and abstinence. His ambition for spiritual purity, however, is violently upset by a series of vivid hallucinations. The Devil himself brings on the seven deadly sins, before returning to astound Antony with paradoxes of infinity; the Queen of Sheba confronts him with her sexuality, while Nebuchadnezzar tempts with power and riches. Hilarion, a former disciple, offers him secret knowledge, and a parade of demons and spirits abuse and debase him.

The story has ancient roots, going back at least to Athanasius of Alexandria’s Life of Antony in the fourth century, but Flaubert’s innovation is to leave open the question of whether these visions are real envoys of the Devil, or only the work of a superabundant imagination. And that’s the fertile ground of doubt upon which the Larks build their adaptation.

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Written by neandellus

October 22, 2014 at 3:28 pm

Posted in examen

David Maney: White Spots

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White Spots

1.

David Maney’s White Spots is not what you expect from a one-man show about multiple sclerosis. It’s more an experiment in form than an attempt to speak directly about his experiences. He doesn’t, or not in any straightforward way, tell us the story of his illness. He is more interested in exploring — nervy and fractured, energetic, playful yet insistent — new ways of structuring the affective flow. The result is a work that is erratic but enthralling, awkward but original, often evasive but everywhere full of courage.

2.

What are white spots? They are diagnostics signs. Nerve fibres are protected by a layer of water-repelling fatty cells called a myelin sheath. Multiple sclerosis is characterised by the deteriation of this protective sheath. Excess water is retained in areas where the myelin has been damaged. This shows up on an MRI scan as a bright white spot.

3.

Maney’s work is like an avant-garde autobiography, if it’s like anything. We know that Maney has multiple sclerosis and this gives his story real poignancy; but he doesn’t want his audience to feel the emotional discomfort normally associated with this sort of staged disease memoir. He is ambiguous about what he is showing us. Is it trauma? There has been trauma, certainly, but Maney is still young. He is making lifestyle changes. He is managing the disease. People can’t see his MS, he tells us, so he has to explain it. If it is a trauma show, perhaps it’s more the trauma of not knowing how to adequately explain trauma? Read the rest of this entry »

Written by neandellus

October 6, 2014 at 2:27 am

Posted in examen

James Batchelor: Island

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Utopia-Ohio-1940

But the line stops. There is no unity. All
logic and life are made up of tangled ends like
that.

–TE Hulme’s Cinders

1.

James Batchelor’s Island is an enthralling combination of dance, sound design and installation art, a fascinating approach on problems of perspective and positionality, all pulled together by an intriguing, ultimately elusive, utopianist dream logic. Entering the Sylvia Staehli Theatre, we are encouraged to find our own place in the room. We can move wherever and whenever, even after the work begins, exploring different views on the action and the architecture. Orderly lines – the bank of seats, the rows of eyes – are broken off. The audience stops. We are standing, then we are moving. We are that tangle of ends, the loose strands, tossed, as the daughter of John of Elton throws back her head.

bdc07d93-f092-4af9-8ba9-bc0b326534e12. The work has a has a slick, cyberpunk theme, with suggestions of the uncanny and post-human. Given this general sort of sci-fi feel, the literary influences cited by Batchelor in his program notes are pretty wild, and perhaps counterintuitive.

TE Hulme’s Cinders is mentioned. Astonishing! TE Hulme, proto-modernist poet and amateur philosopher, big and bluff and always chucking people down the stairs, a self-declared enemy of Romanticism, a prig and a reactionary, who volunteered as an artillery man and was blown-up in 1917 in West Flanders. Has anyone else thought of TE Hulme recently? Besides John Gray? Hulme had no truck with progressive politics of any kind, and especially not with any belief in the perfectabiltiy of society — of islands and utopias. But Cinders is a kind grimoire for modernists: whatever spell you need, you will find it in Cinders.

3.

He also cites Aldous Huxley. TE Hulme is interesting enough, but to pair Hulme with Huxley is something else. Among the modernists, Huxley is  Hulme’s antithesis. Huxley is a political progressive, a gentle, would-be-mystic, a pseudo-scientist and a pacifist: four reasons for Hulme to despise him. Batchelor cites both Huxley’s Island and The Doors of Perception as inspirations for his own Island.

We can  guess what Batchelor finds in The Doors of Perception, Huxley’s account of his “experiments” with mescaline. It is the search for some hidden hatch in the back of the skull, an escape from the suffocating embrace of selfhood: a utopia for the mind. But what does dance have to do with it? Can the dancer lift her audience from the ruts of ordinary perception? Can dance transcend spatial relations, or only reveal them? What is Batchelor really up to with his Huxley? What good is choreography which only imitates the feeling of a sacramental experience of reality? Read the rest of this entry »

Written by neandellus

July 10, 2014 at 4:28 pm

Secretive Dance Team: Funny Forest

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bosch-bum-crop

TIMON: What wouldst thou do with the world, Apemantus, if it lay in thy power?
APEMANTUS: Give it the beasts, to be rid of the men.

-Timon of Athens

We let go of one another from time to time, simply letting ourselves quiver with cold: our bodies were quivering like two rows of teeth chattering together. The wind made a wild sound in the trees. I said to Dorothea in a stammer (I was stammering and talking wildly), “… My skeleton … You’re shivering. Your teeth are chattering … ” I stopped and lay on top of her, heavy and still, panting like a dog. Abruptly I clasped her naked buttocks.

-The Blue of Noon, Bataille

1.

On a misty, drizzly winter’s night, nipping cold, Melbourne’s Secretive Dance Team perform the second of their delitescent “works of wander”, this time a pastoral farce spoofing animalism, totemism, rituals of initiation and ludic Orphism.

2.

Why a secretive dance? Is a secretive dance the same as a secret dance? No, I think a secret dance would be a samizdat dance, a forbidden dance, performed underground, in private or in a private code; even then, say, in the living room or the bedroom, the performance would involve some great personal risk, both for the dancer and the audience. That risk is the meaning of  the secret dance. Secretive dance, on the other hand, is performed in an obscure zone neither public nor private. The secretive is playful, wilfully obscure: it places itself in both or neither. What is at stake for the secretive dancer, and for her audience, is never clear, and perhaps never can be clear. What is at stake is an enigma. The enigma – which might be an invitation or an initiation, or some other formal gesture – is the meaning of secretive dance.

back of a tree3.

Where does the work wander? Forth, in forest glades, among the solemn elms. It is indeed a funny kind of forest. What sort of place is this for sacred play? What sort of Arcadia? What sort of Arden? What happens in the Carlton Gardens after the sun goes down? Is there a more storied or more sordid lurking-beat in Melbourne? The gardens were planted out in 1856, and as early as 1860 local residents were complaining to police about La Trobe Street hookers touting along the terrace. In 1870 we read in The Argus of Mary Brien, fined £10 for indecent behaviour in the gardens. She got off lightly: on the same day the same justice sent “a very loud-voiced virago” named Nora Horne to gaol for 12 months for being a “disorderly” prostitute. Even now, on the very night of the performance, one of the dancers is propositioned by a shady male skulking by the playground. But what else should we expect? Such inner-city parklands always show the underside of nature, its rough backend. Read the rest of this entry »

Written by neandellus

June 18, 2014 at 3:45 am

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