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Choreographers’ Evening 2009

(on behalf of Olive Bieringa and Otto Ramstad, BodyCartography Project) Welcome to the Choreographers’ Evening blog! We love the lively conversation this blog has hosted for past Choreographers’ Evenings. It gives audiences room to voice their experiences and ask questions of the artists. This is a rare gift for choreographers to hear all kinds of [...]

(on behalf of Olive Bieringa and Otto Ramstad, BodyCartography Project)

BodyCartography Project

BodyCartography Project

Welcome to the Choreographers’ Evening blog!

We love the lively conversation this blog has hosted for past Choreographers’ Evenings.

It gives audiences room to voice their experiences and ask questions of the artists. This is a rare gift for choreographers to hear all kinds of feedback in a forum where they have an opportunity to respond. We think of it as a way for us all to share a stage together and a way of seeing inside of a dance.

So lets begin our conversation between audience, choreographers, dancers, dance docents and curators of the 37th annual Choreographers’ Evening.

Everyone’s experiences, opinions and questions are welcome! We hope that you will all contribute as writers or readers.

Charles Campbell has generously offered to moderate the blog.

Some ways to begin:

What do you remember?

What work did you empathize with?

Consider your physical sensations/feelings as a feedback tool and a way to begin crafting your response.

Exploratory and Infectious: Dafnis Prieto

Co-presented with the Northrop’s jazz series, last night’s concert marked the Minnesota debut of Cuban percussionist Dafnis Prieto. Prieto’s music revels in the fertile middle ground between free jazz and the straight-ahead jazz rooted in 1950s hard bop. The songs that made up the more than 80-minute set, many of which were from his recent [...]

Dafnis Prieto

Dafnis Prieto

Co-presented with the Northrop’s jazz series, last night’s concert marked the Minnesota debut of Cuban percussionist Dafnis Prieto. Prieto’s music revels in the fertile middle ground between free jazz and the straight-ahead jazz rooted in 1950s hard bop. The songs that made up the more than 80-minute set, many of which were from his recent album Taking the Soul for a Walk, fluidly moved between composed and improvised. Surrounding Prieto were the other members of the sextet: Peter Apfelbaum (Tenor and Soprano Sax, Melodic, and Hand Percussion), Felipe Lamoglia (Alto and Soprano Sax), Ralph Alessi (trumpet), Manual Valera (piano), Charles Flores (bass), and, on one piece, dancer Judith Sanchez Ruiz.

As good as these musicians were, Prieto was obviously the star. Watching him move effortless across the drum set brought about not only the “How is one person can making all those sounds?” cliché, but rather that the sounds and polyrhythms he’s coaxing from his set somehow all fit together into a composite groove that’s as exploratory as it is infectious. At times Prieto looked like he was barely holding his sticks as he lightly struck the rims and edges of his cymbals, producing a sound like a collection of skittering bugs. At other moments, including a bit of boom-bap during a duet with pianist Valera, he was as loud as the most aggressive amateur banging away at the “Integrity of the Insider” exhibit of Haegue Yang in the Walker’s Medtronic Gallery. A favorite technique for Prieto was to turn the snare off, thus making it another tom, resulting in a palette of four closely-pitched drums that he played like melodically rolling waves.

All that being said, the intimacy and tightness of the sextet made Prieto that much better. One of the best things about seeing good jazz live is to witness the subtle micro-interactions that make up a song, most of which are done on the spot. These are more than just smiles and nods, but rather the bounced back-and-forth of melodic and rhythmic fragments between soloists and members of the rhythmic section that show just how good a group is and how much they’re enjoying their work; this sextet had all of these characteristics in spades.

Before the night’s final song, Prieto grabbed a pair of claves and, after doing a bit of cheeky self-advertisement for Taking the Soul for a Walk, proceeded to wow the crowd one more time with an incredible display of mouth percussion, double- and triple-tonguing his way through myriad sounds and patterns. In a return to the most elemental of musical relationships—the hand and the voice—Prieto produced unbelievable music with the simplest of means, making what he creates with a full drum set and locked-in sextet that much more astonishing.

Reggie Wilson and Andreya Ouamba’s The Good Dance: Dakar/Brooklyn

If anyone wants to discuss Reggie Wilson and Andréya Ouamba’s The Good Dance: Dakar/Brooklyn, I think I’ll start things off with a question: What do you go to dance for—and to what extent did this dance give you that? And I’ll give a partial answer. One of the things I go to dance for is [...]

If anyone wants to discuss Reggie Wilson and Andréya Ouamba’s The Good Dance: Dakar/Brooklyn, I think I’ll start things off with a question:

What do you go to dance for—and to what extent did this dance give you that?

And I’ll give a partial answer. One of the things I go to dance for is kinesthetic pleasure—the feeling of the imagined body, the mental map of the body, moving along with the performers on stage. You’d think after five years of being a dance critic, not to mention twenty-five years of dancing, my system would be jaded, responsive only to the most unusual or extreme movements. But as far as I can tell, the kinesthetic sense doesn’t work like that. It’s one of the basic, inexhaustible pleasures of life, like sex or eating. Any time I see an arm reaching to the sky, urge spreading out through the ribcage, I feel the same thrill. Even the minute, waving permutations of a hand are magic.

The Good Dance definitely gave me that—all those sweeps and reaches, plus tiny engines of fine-grained coordination. But the pleasure wasn’t unadulterated. Wilson and Ouamba intentionally (I believe) cut through that pleasure in order to find another aspect of the dance.

I’ll stop there. But what other aspects were you looking for? And what did you find?

“The Good Dance” lives up to its name

Where to begin with the sublime Good Dance? Before the performance began, I was comparing the stage to that of another Walker dance performance this season, Bolero Variations. Whereas the stage for Raimund Hoghe was more mysterious, undefined, and open, the stage for The Good Dance is something circumscribed, bare, and exposed. There are no [...]

Where to begin with the sublime Good Dance?

The Good Dance: Dakar/Brooklyn

The Good Dance: Dakar/Brooklyn

Before the performance began, I was comparing the stage to that of another Walker dance performance this season, Bolero Variations. Whereas the stage for Raimund Hoghe was more mysterious, undefined, and open, the stage for The Good Dance is something circumscribed, bare, and exposed. There are no curtains to hide behind like there were in Bolero. But The Good Dance is free from the heavy movements of Bolero, and it exists in a state of play with none of Bolero’s austerity.

Red lights and industrial beats open the show, and the music turns out to be a remix of “Mary, Don’t You Weep” the most jaw-dropping of the tracks on Aretha Franklin’s 1972 live album, Amazing Grace. The track is the most exceptional example I know of both the genre and improvisational genius found in gospel music—the gospel song to send to space—and The Good Dance moves within these rituals and improvisations. The music in Good Dance is so strong, so emotive, from the trance of R.L. Burnside-like blues to the guitar wizardry of Congolese musician Franco.

The Good Dance shifts into a state of play, with disposable water bottles half-empty/half-full kicked and thrown all over the stage. As the bottles are assembled, bowled over, and reassembled on the stage, they create the boundaries within which the dancers move. Since disposable water bottles seem to signify a disconnect from the natural world as much as being a vessel for the life-giving substance of water, it’s tempting to see the dancers moving between this dichotomy throughout the performance. And the water bottles seem to signify many non-literal things as well.

Reggie Wilson asks us to think about what a Good Dance would be in light of the many adherents to the “Good Book”(s). Evoking both the pleasure and pain of rituals, The Good Dance confronts us with the sacrifices necessary for transcendence. It also shows us that it’s only the performer—not the audience member—who can be the most passionate spectator, to both watch and be watched, and it is only the performer who is free to both move and be moved.

The Good Dance is a seduction, the performances of marionettes who are stringless for the first time. Ouamba himself is a tour-de-force. Two nights left; go see The Good Dance.

Jesse Leaneagh is a Performing Arts Intern for the 2009-2010 season

Life, Death, and Boisterous Joy with the Mountain Goats

I remember a quote from somewhere or someone that the best concerts should make you feel like you’ll never die. Whoever’s responsible for such wisdom is a kindred spirit of the Mountain Goats’ John Darnielle. This is more than just the feeling of seeing an amazing show, which everyone at the Cedar was treated to. [...]

I remember a quote from somewhere or someone that the best concerts should make you feel like you’ll never die. Whoever’s responsible for such wisdom is a kindred spirit of the Mountain Goats’ John Darnielle.
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This is more than just the feeling of seeing an amazing show, which everyone at the Cedar was treated to. Darnielle’s stage presence goes beyond the usual clichés of intense, high-energy, playful, exuberant. There is a happiness and comfort on-stage for him, it seems, a sense that he’d be the same way performing in front of 10 people as he’d be 10,000. His frequent shouts to band members, singing off-mic or moving away from the mic before finishing a line, and playful interactions with boisterous audience members exudes an unabashed joy that is neither forced nor presented as a mask.

Darnielle’s voice, a combination of singing, shouting, and preacherly oratory, is the Mountain Goats most recognizable elements, and it cut through the band even at its loudest moments. The group performed songs from a wide range of albums, many from their most recent record, The Life of the World to Come, but also older albums such as Heretic Pride, The Sunset Tree, and even more obscure albums such as Isopanisad Radio Hour and Full Force Galesburg.

Given his more recent exploration of religious themes and imagery—all of the songs on the most recent record take their cues and titles from specific Bible verses—Darnielle is well aware that we all die, and doesn’t shy away from this fact of life. One of the best lyrics of the entire concert is from “Isaiah 45:23,” from the perspective of a terminal cancer patient: “I won’t get better/but someday I’ll be free.” Others take a less individual perspective, referencing an apocalyptic “burning fuselage of my days” on “Psalms 40:2”

Most of the music that serves as these lyrics’ bed, though, didn’t match the morose, grotesque, even violent character of these and other lyrics. Much of it is bright folk-rock-pop that had the tightly-packed crowd moving as much as it could, exuding an optimism that not even the darkest lyrical subjects can overwhelm. And the band can flat-out rock. There were even some moments that I forgot this was a Walker show, like their encore performance of the raucously positive “This Year,” caring little for how aesthetically innovative the words or music might have been and simply the enjoying the abandon that comes with the best rock ‘n’ roll.

One of the things Darnielle and the Mountain Goats are best known for is their lo-fi sound, at least until his more recent albums. There was a nod to that, it seemed, with the choice of keyboard Darnielle used for songs like the darkly ponderous “Ezekiel 7 and the Permanent Efficacy of Grace,” another apocalyptic tale about the necessity of moving forward as the world ends around you. While on The Life of the World to Come, the piano parts are played on what sounds like your standard grand piano, the digital piano sounded slightly thin and tinny, the synthesized equivalent of a spinet. Whether a choice of economy over aesthetics, it just seemed to fit.
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Although lo-fi has become its own category of experimentation, the more traditionally experimental side of the night was presented by its opener, Final Fantasy (aka Owen Pallett). I’m a complete sucker for real-time digital looping, and Pallett uses the technique masterfully, recording highly intricate melody lines on keyboard and violin that danced polyphonically through the Cedar’s sound system. Pallett employed much more than loops, with octave transformations, distortions, delays, and other processing effects that heightened the power of his violin. Using a slight delay, he created the illusion of double-time pizzicato, while another time, he made a col legno intro (playing with the wood of the bow instead of the string) even more eerie through the use of a jittery echo. As opposed to Darnielle, Pallett’s warm, rich tenor voice often got lost in the swirling cascades of sound, becoming another instrumental voice. (Comparisons to Andrew Bird are unavoidable, and the two worked together on Pallett’s Pays to Please EP.) Pallett also joined Darnielle for a number of songs, including “Genesis 30:3,” about the “alternative living arrangements” of making a family with three instead of two, and “Orange Ball of Hate.” Before playing this last song, off  of 1994’s Zopilote Machine, Darnielle happily remarked that its gray hair had been shed with the infusion of Pallett’s musical voice.

In the midst of Darnielle’s solo set, a voice from the crowd called for him to do a backflip. Not missing a beat, Darnielle launched into a childhood story about trying to execute the maneuver on his parents bed when no one was looking. For him, not seeing it is the key: unseen, its perfection can never be questioned. The devoted fans who stayed and sang through Darnielle’s second encore, a communal re-telling of the Hold Steady’s “Positive Jam,” could’ve cared less about perfection; they were overjoyed simply to have seen.

National Ballet of China, circa 1961-1972

(on behalf of Emily Hanson) The Red Detachment of Women: Art in the Throes of Change “One of the most powerful and moving ballets from the Great Proletarian Cultural Revolution. Instead of weak, fragile women dressed in fluttery tutus, women were depicted in military uniforms with rifles. Instead of frail motions, women had strong arms [...]

(on behalf of Emily Hanson)

The Red Detachment of Women: Art in the Throes of Change

The Red Detachment of Women

The Red Detachment of Women


“One of the most powerful and moving ballets from the Great Proletarian Cultural Revolution. Instead of weak, fragile women dressed in fluttery tutus, women were depicted in military uniforms with rifles. Instead of frail motions, women had strong arms and clenched fists. This play shook the entire foundation of bourgeois art.”
China Daily

Ballet as a medium is restricting and unified, expressive and without limits. These seemingly opposite parallels in the world of dance are not only what makes the art form so beautifully of its own, but what so closely ties it to China, to the recently celebrated 60th anniversary of the Peoples Republic of China.
In an examination of cultural forms—in this circumstance, dance—there is a divine parallel between the nature of the form and the actual artistic piece presented. A desire for escape exists—of leaving the present time to be immersed with the life of the art. The potential catch-22 is the depth of the medium and the cultural/political undertones of these stories.

The story of The Red Detachment of Women, for example, takes place during China’s ten-year Civil War and is about one woman’s trials and tribulations to become the Commissar of the Red Detachment of Women. The end of the play is marked by a vow: “Forward, forward! Under the banner of Mao Zedong, forward to victory!”

Quite clearly there is cultural resonance in The Red Detachment of Women—whether a critique or celebration of history. The Red Detachment of Women was one of “eight” model works permitted during the Cultural Revolution. These stories, ranging from plays to films to operas to ballet performances, have striking political overtones of the time but remain popular today. The resonance a repertoire dance or operatic piece can have is really quite astounding. Consider works like Swan Lake and Don Quixote that have been performed numerous times but remain as cultural milestones in the genre. Red Detachment, in the midst of the Cultural Revolution of China, has morphed into a momentous work, renowned not only for the art of the ballet itself but for its component of history.

Within the collection of dance pieces the National Ballet of China performs, cultural milieus run rampant. The dancers embody not only a timeframe but history, ancestry—the life worked towards and away from—in their profession that in many cases moved the dancers from their families. The parallels between the regimented training of the dancers in contrast to, say, military training, do not go unnoticed. Coincidentally enough, the original dancers from The Red Detachment actually lived in military camps to learn swordplay to vividly portray the soldiers on stage.

In September of 1964, the National Ballet of China premiered The Red Detachment of Women, which would go on to become the first and most successful full-length Chinese ballet. Two versions of the story were filmed—a film in 1961 on which the ballet was based, and the other in 1972 of the production of the National Ballet of China. This Sunday at 3 pm, the Walker will be screening the 1972 filmed ballet as a part of the People’s Republic of Cinema: 60 Years of China on Film. The 1961 film will be screened Monday, November 9th at 6 pm at the University of Minnesota’s Bell Museum Auditorium.