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Meet the Artists of Choreographers’ Evening 2014

Curated by Twin Cities choreographer Kenna-Camara Cottman, this year’s edition of Choreographers’ Evening continues the tradition of providing an annual “crash course” on the local dance scene. In a recent interview with City Pages, Cottman expounds on the decision making process that whittled a long list of auditioned acts down to the program of ten choreographers selected for  two […]

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In New Company (INC). Photo: Bfresh Productions

Curated by Twin Cities choreographer Kenna-Camara Cottman, this year’s edition of Choreographers’ Evening continues the tradition of providing an annual “crash course” on the local dance scene. In a recent interview with City Pages, Cottman expounds on the decision making process that whittled a long list of auditioned acts down to the program of ten choreographers selected for  two shows on Saturday night in the McGuire Theater: “I like abstract and really physical things. Things that are clearly dance, but I’m also into weird stuff that has talking or text or different elements.” Noting a “preponderance of blackness” in this year’s program, Cottman emphasizes the importance of providing a platform to artists of color.

On Sunday afternoon, Cottman will also Hold Court in Theaster Gates’s See, Sit, Sup, Sip, Sing: Holding Court installation as a part of the Walker’s ongoing Radical Presence exhibition. She will lead a conversation with Choreographers’ Evening 2014 artists on contemporary dance and its role as an agent of sociopolitical change.

In advance of Saturday night’s performanceswe asked participating artists to share their thoughts on the questions their works pose, the vitality of performance, and the unique qualities of the Twin Cities dance community.

DejaStowers

Deja Stowers. Photo courtesy the artist

Deja Stowers

Original(Some)Body/Virgo

What questions/issues do you address in your work?

Original(Some)Body/Virgo will address the issue of body image and the unreasonable expectations we put on ourselves as Black full figured women. Our bodies are underrepresented on stage. So how are young Black full figured girls supposed to know what is possible? That their bodies can tell a story to the world? That there is sun and beauty radiating from their skin? This piece is also a Rite of Passage for my own body. Like everyone, I have to learn to love my body and everything it has to offer. This piece is one of the many chapters to helping myself heal and create. I am making myself available to be a reflection.

Why do you use performance as a platform for expression?

I use Dance and “performance” because it gives me the freedom to tell a story in my own language. I feel it is the only way to get an accurate view of what is going on in my mind. It’s liberating.

Tonya Williams. Photo courtesy the artist

Tonya Williams. Photo courtesy the artist

Tonya Williams

Slaveship

What questions/issues do you address in your work?

One of the primary issues that I tackle through my work is identity, lack of  triumph, and the absolute power of perseverance. When you consider the African American journey as a whole, it is an ever changing story that lives and thrives with the people. So often our voice goes unheard.  I have been given an amazing gift to allow the boarder public the chance to experiences that cultural voice through vibrant, organic art in motion.   My overall goal is  to increase the cultural and historical  acknowledgement for the African American Journey. I would like for people to take away from my pieces the absolute reality of our story.

What makes the Twin Cities dance scene unique?

It is artistically diverse and always evolving. It is creative place-making at its best.

Why do you use performance as a platform for expression?

At my very core I am a performing artist. There is an overwhelming need to express my artistic perspective.

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Kendra Dennard. Photo: Uchechukwu Iroegbu

Kendra Dennard

Dancing with God

What questions/issues do you address in your work?

This work addresses the dark and complex emotional spaces that we sometimes find ourselves in. Loneliness can be a beautiful gift of relief but it can also be a constricting space with the potential to swallow you whole. It is our freedom and our pain. It can be our space to come to recognize our true selves or run from our true selves. Dancing with God is a glimpse into one woman’s interaction with these ideas.

What makes the Twin Cities dance scene unique?

As a new member of this community I would have to say its vastness, accessibility, and stability are what make it unique. Other than Chicago, NY, and LA, most cities in the US have small communities that either aren’t well funded or don’t have anywhere near as many long-running, stable dance companies and dance centers. From TU Dance to MDT to James Sewell to Zenon, these companies have some of the strongest foundations I’ve ever seen all in one city (The Twins) remaining under the same leadership from their inception. This community is large enough to have its own award ceremony and multiple dance artists to be nominated in each category! I was humbled by the strength and vastness of the dance community at this year’s Sage Awards. All of these things and more make the Twin Cities dance scene very unique to me and very admirable.

Why do you use performance as a platform for expression?

Performing provides me a visceral connection to people. It is not enough for me to simply do a song and dance; I desire to reach people and share my knowledge, wisdom, and life experiences in hopes that someone can look at things a bit differently. Life can certainly become mundane and, these days, overwhelming with shock and sensationalism in ways that render our emotions and interactions with others very one-dimensional. Performance is my way of keeping myself aware and reminding others of the multidimensional nature of humanity.

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Canaan Mattson. Photo: David Melendez

Canaan Mattson

Significant Nothings

What questions/issues do you address in your work?

My piece originally started off as a story of self-refinement, determining ethics, or  finding out a way to better yourself. As the process went on I couldn’t help to know that the topic goes even deeper and it all simply comes down to the act of noticing these good and bad forces that take hold of our thoughts. The piece focuses on different perspectives of this awareness, and how different types of people deal with this refinement.

Why do you use performance as a platform for expression?

Humans have evolved to an oral being that can discern many feelings with the use of language. For me, performance breaks down that barrier of language causing your body  to ultimately say what your mouth cannot. This speech is an intense force as it reaches parts of the brain that deal with interpretation and focus. Movement can be just as strong as words in the articulation of feeling.

AshleyYergens'Cides Unseen (5)

‘cides Unseen (2013) by Ashley R.T. Yergens. Photo: Dean P. Neuburger

Ashley R.T. Yergens

Is this more ladylike?

What questions/issues do you address in your work?

During the fall semester of my senior year at St. Olaf, I conducted an independent study called “Queer Female Body in Dance” with Professor Heather Klopchin. As a movement study, I responded to Joe Goode’s 29 Effeminate Gestures as a way to explore the social construction of gender and sexuality in performance. The study developed into a piece that provides an illuminating, slightly sarcastic look at femininity through gestural material. The gestures aim to deconstruct our own preconceived notions of what it means to be “ladylike” in performance.

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Darrius Strong. Photo: Dani Werner

Darrius Strong

Piece by Piece

Why do you use performance as a platform for expression?

At a young age I was unable to find a way to express myself and speak about my feelings, but over time creating work and performing has given me the tools to physically speak my expressions. Everyday, I witness people who are living day-to-day without thoughts of how society is shaping them. Race, gender, and ethnicity have always been a concern. My question is: Why does it remain a problem? Finding something in common with every race, gender, and ethnicity is a segue into making a change toward this problem. Being born in a predominantly black community in the south side of Chicago, then moving to a mostly white community in the suburbs of Minnesota has helped me find my identity as an African American male in this society. It is hard for me to understand why as people we don’t realize the power within societal norms, and the way in which we as humans use this against one another. I feel that we as individuals need to wake up and realize that unity is the greatest power.

Deneane Richburg. Photo courtesy the artist

Deneane Richburg. Photo courtesy the artist

 Deneane Richburg

Quiet As It’s Kept

What questions/issues do you address in your work?

I am really interested in experiencing substantive connections to my ancestral and cultural history as a means to gain deeper insights into who I am and the present journeys I find myself taking. As a result, my work is centered around experiencing these histories and the narratives that characterize the histories.

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Junauda Petrus. Photo: Valerie Caesar

Junauda Petrus

Black Solitude/Autonomous Wildness

What questions/issues do you address in your work?

In my aerial/dance work I reflect on how black people can experience themselves in the absence of limitless investigation and the self-consciousness of oppression. To be embodied,  and sensually and transcendently so. My whole life, I have seen and psychically responded to black people’s bodies being invisibilized, adored, chewed up, mauled, rubbed, loved, experienced, confused, misrepresented, absorbed, mocked, edified, attacked, desired, politicized, and most essentially commodified in Westernized culture and society. And my whole life I wanted to fly. I explore this journey in Black Solitude/Autonomous Wildness, using corde lisse, aerial rope, an apparatus I choose in part because of the violent and murderous relationship of ropes and black people.  The rope is tough and capable and connects earth to limitlessness. I try not to be too philosophical or academic about it, but visceral and free when I work with the rope. I try to be something transcendent and whimsical. I just focus on the alchemy of letting go, into myself in ways untouchable and inconceivable to the constraints of this society for black people. Today is an interesting time to answer this question. Tamir Rice, 12 years old, was murdered this weekend by Cleveland Police and the Michael Brown verdict is hours from being announced. The weight of  this moment is fascinating and I am in my heart with it.  I think of them and all of the “black bodies swinging” that there have ever been , that need to be known and seen and loved and humanized.

What makes the Twin Cities dance scene unique?

I think people really show love and support. I think it is also experimental and free, in ways that keep me excited and studying. I have gotten to perform in so many amazing pieces and with so many powerful artists. This season alone, I have gotten to co-choreograph with Nicolas Collard an aerial piece for Barebones, performed in a piece by SuperGroup, did a collaboration with photographer and dancer Bill and Kenna Cottman, musician, Lewis Hill III and photographer Kevin Obsatz which we performed on huge screens. I look forward to seeing and learning more of what the dance scene has to offer by way of the performers at CE.

Why do you use performance as a platform for expression?

It assuages my ego, by making me vulnerable and open and bold. It is a beautiful ritual for me. I like to process my life’s journey and offer it to people to ponder with me and also make whatever sense of what I do for their own purposes and pleasure.

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Taja Will and Blake Nellis. Photo: Jim Smith

Taja Will 

Terpsichore Told Us To: 23 Gestures, 11 Poses, 2 Solos and a Duet 

What questions/issues do you address in your work?

We [Taja Will and Blake Nellis] are a collaborative team going on ten years old. Much of our work is rooted in exploring the moving relationships of intimacy and risk within our partnership. Our work is dedicated to exploring spontaneity, agency, instinctive choice-making, and instantaneous choreography. We are improvisers.

Why do you use performance as a platform for expression?

Performance is a means to share embodied research, which I believe facilitates a remembering of the human body’s ability, complexity, and magic.

….

Choreographers’ Evening 2014, curated by Kenna Camara-Cottman, takes place on Saturday, November 29th, at 7 pm and 9:30 pm in the Walker’s McGuire Theater.

Islands of Imagination: Steve Paxton and Lisa Nelson

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, dance artist Blake Nellis shares his perspective on Steve Paxton and Lisa Nelson’s performance of […]

Photo: Paula Court

Photo: Paula Court

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, dance artist Blake Nellis shares his perspective on Steve Paxton and Lisa Nelson’s performance of  Night Stand (2004), part of Composing Forward: The Art of Steve Paxton. Agree or disagree? Feel free to share your thoughts in comments!

SPOILER ALERT: This piece will never be the same.  If you saw it last night, you should go again. Keep in mind that what I am about to write happened last night between 7:50pm and 8:57pm (give or take an hour).  It was a time warp in a theatrical jungle filled with wise, old children, living props and movable obstructions for the imagination.  Oh, and they danced.

We line the staircase, buzzing with excitement.  The lobby seems full of people eager to witness something unknown.  What we do know is that we are here to watch Steve Paxton and Lisa Nelson inhabit the McGuire Theater for an eight o’clock show.  And it’s almost eight.  What they will do and how it will look is a mystery to us all, including the veterans of improvisation already on stage.

And so it begins… We enter the theater together, some carrying coats, others still wrapped up tightly to fend off the wintry air they carried in from outside.  We hang our coats and head to our seats.  There is a beautiful lightscape happening on stage.  It’s very dark, but there appears to be a moving constellation spiraling towards us.  The piece has been happening, before we came through the doors and long before we arrived here tonight.  The last few audience members trickle in and a few brave souls wander to the stage to sit (with great alignment) on a few pillows that have been placed in front of the first row.  “Oh cooooool,” I hear a woman next to me say.  I look at her and see that she has just realized that Paxton and Nelson have been on stage the entire time.  The lights fade and the second scene begins (or was that the prelude?)

Nelson is wearing a black and white striped t-shirt, dark pants, dark stocking cap and bright red socks.  She is almost comical, but holding a stick she becomes a serious sort of wizard.  Paxton sports a dark top and bottom with his signature slippers.  He looks a man who has been dancing for more than fifty years and understands how he works (he’s the same age as the Walker Art Center, 75).  The two dancers take in the space and move carefully.  Nelson is nimble, articulate, and spritely.  We ask ourselves, almost audibly, “and how old is she?”  Maybe we have traveled time and space.  They move these carpeted flats around stage, creating new rooms and do-si-do-ing smoothly while we watch and listen. The sound is spacious, even sweet at times.  The invitation to observe is clear and generous.  We see them building something and watching each other, as we watch them. This is a gift.

In this beautiful museum we are watching a living exhibit.  It has an exquisite light design by Carol Mullins which was highlighted during my favorite moment in the piece.  It’s what Nelson calls “an event.”  This is one of the few things that Paxton and Nelson expect to happen during the course of the evening.  Even though it may be apparent from the outside as well, its beauty and play allows us to get lost deeper inside their world.  The sound collage morphs and warps through moments of French, whispering and moaning.  It’s nostalgic and ephemeral but sometimes strange and emotional.  Paxton and Nelson never seem in a hurry to show us any one thing.  (Will they get to that box of tissue and five-gallon pail? Who knows.) Their consciousness shifts like a group of children deciding to play a game.

Night Stand transcends narrative.  It allows us to look in from afar or join them on their islands of imagination.  The demeanor of these two performers inspires exploration and curiosity.  They design playfulness, attention, and friendship.  They infuse just enough weird with the beauty.  Images linger in my mind, during and now.  As they are ending, I feel confident and content.  But how do we know this is the end?  They have taught us how to see again.

AFTERWORD: Nelson and Paxton joined the community for: drinks, questions, compliments, laughter, the usual.  I approached and asked for an autograph.  (What else could I do?!)  But instead of handing over the pen I proposed we make a 60-second drawing together.  They obliged.  Each of us with one hand on the pen, waiting, listening, wondering “what the heck is happening?”  In the end, I have two drawings, one by Steve & me, the other by Lisa & me.  They look like memories of the night I saw Night Stand.

Composing Forward: The Art of Steve Paxton continues tonight, November 22, 2014 with Steve Paxton and Lisa Nelson’s second performance of  Night Stand in the McGuire Theater.

Potential Energy is the Best Kind: Blake Nellis on Bound by Steve Paxton

  To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, dance artist Blake Nellis shares his perspective on Jurij Konjar’s performance of Steve Paxton’s Bound (1982), […]

 

Jurij Konjar in Bound. Photo: Nada Žgank

Jurij Konjar in Bound. Photo: Nada Žgank

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, dance artist Blake Nellis shares his perspective on Jurij Konjar’s performance of Steve Paxton’s Bound (1982), part of Composing Forward: The Art of Steve Paxton. Agree or disagree? Feel free to share your thoughts in comments!

The piece begins with sound and darkness.  The lights take their time fading up.  And then we can better see the four 2×4’s strewn (or placed intentionally) about the edges of the black floor.  Against the upstage wall there appears to be a rectangular screen covered in camouflage material.  In walks Jurij Konjar, dressed in red tights, white t-shirt, and suspenders holding a cardboard box around his midsection.  He appears to be a tired a superhero from a lesser known comic book.  His face is expressionless, although intriguing and handsome, as he stands motionless for us to look at him.

Konjar begins to unfold his cardboard box revealing flaps covered with camouflage material.  He is careful in transforming his box, but not too careful.  To complete his persona he donnes a vintage pair of sunglasses and black swim cap.  Now, it appears, we are ready for take off.

I wonder “how would Steve dance this if the year was 1982?” as my eyes dart around the black stage finding wood, camo, and a projector being rolled to center stage.  The back wall becomes an optical illusion, almost.  Konjar places himself in front of the screen, virtually disappearing.  The movements here are accurate, specific, and spell-binding.  We know this is being made up.  We understand the power of improvisation.  We are waiting patiently as this dancer points, stretches, and carves the space without giving us too much to digest at once.  He faces away from us so we can see the projection on his white shirt and find his arms extending ever so slightly from those short sleeves.  It’s time for him to move the projector.  He gathers the chord, pushes it off to its resting place stage left and walks diagonally behind the curtain.  We will see the projector again.  And we will see this piece being composed in front of us.  Konjar takes his time, like Paxton always does, to let us guess what might come next.  The potential energy is palpable, even though in the back of our minds we know this could be the Bound climax.

The dancing flirts with gesture, repetition, and surprise.  The dancer searches the space for another place to almost do something.  It is a pleasure to watch him calculate and observe.  He finds a rocking chair and baby cradle, both wooden and slightly creaky.  This becomes a game of sound, rocking with a few swift pushes from his hand.  Audience members begin coughing, clearing throats, even melodious sneezes add to the sound score.  (My partner and I are distracted and shifting in our seats, hoping that the “coughers” will take a breath.) We see nothing fazes Konjar.  He rocks until his heart’s content.  We know he’s on to something.

My favorite part of the work felt like a dancing dream, complete with costume change (Konjar wears all white for the remainder of the show).  The “White Section” has what we hope every dance piece would have: a person on stage inspiring us, dancing in a way that we cannot, or at least we cannot fully predict.  We can follow the dance like we can follow jazz, best if we close our eyes.

Here I take the time to imagine the Paxton/Konjar journey:

shifting dynamics

energy ascending the spine

playing with gravity

being serious with gravity

listening for rests

[                       ]

looking for the end/beginning

Konjar navigates the stage like a firefly trapped in a man’s body.  He jerks and twists and slides across the floor.  I know these sensations.  His physical intelligence is gripping and still mostly filled with potential energy.  Like a young Steve Paxton, Jurij Konjar invites us to see each move for the first time.  His physical orientation is often mysterious and off-balance.  I enjoy watching as his head whips around to see what is behind him.  It seems to surprise him, too, and his body torques and recovers like a fish out of water for just a moment.  All the while, an expressionless face.  [Could his body possibly express even one more thing without his face finally breaking just a little to reveal some inner secret?]  But we keep watching as the sweat soaks through the white t-shirt.

The effort feels generous.  The spine and signature of Paxton, present just enough.  Konjar unravels a spool of twine as he walks backwards and then forwards.  With his swim cap he makes his way to the finish line.  It is beautiful and poetic.  We remember now the unfolding of the cardboard box as we realize we have seen the unfolding of a master’s piece.  A new piece has been made.  Bound (2014).

Composing Forward: The Art of Steve Paxton continues with Steve Paxton and Lisa Nelson’s performance of  Night Stand (2004), Friday–Saturday, November 21–22, 2014 in the McGuire Theater. Writer Blake Nellis is a Twin Cities based dancer, choreographer and educator. This year’s Choreographers’ Evening, curated by Kenna Cottman, will include an improvised work by Nellis and long-time collaborator Taja Will.

Steve Paxton and the Walker: A 50-Year History

Steve Paxton is one of the most radical and influential  American artistic innovators alive. His impact on the field of dance, stretching more than 50 years, has been felt around the world: as a principle dancer for Merce Cunningham in the 60s, a founding member of the legendary Judson Dance Theater (’62-65) and of the […]

Video project with Steve Paxton

Video project with Steve Paxton at MCAD, October 6, 1975, during a residency at the Walker. Courtesy Walker Art Center Archives.

Steve Paxton is one of the most radical and influential  American artistic innovators alive. His impact on the field of dance, stretching more than 50 years, has been felt around the world: as a principle dancer for Merce Cunningham in the 60s, a founding member of the legendary Judson Dance Theater (’62-65) and of the Grand Union collective (1970-76),  and as the inventor of Contact Improvisation (in 1972), a technique now practiced and taught globally. His influence on the current generation of dance and performance artists has been profound particularly in New York and across Europe.

–Philip Bither, Senior Curator of Performing Arts

2014 marks 50 years since Steve Paxton’s first visit to the Walker Art Center. Over the course of the past five decades (and beyond), his influence on and contribution to the postmodern and contemporary dance movements as a dancer, choreographer, and movement innovator runs undeniably deep. Paxton was part of José Limón’s company in 1960, and from 1961 to 1964, he danced for Merce Cunningham. His involvement in both Grand Union and Judson established him as a major figurehead in the dance world. These groups were arguably the most critical influences on the development of postmodern and contemporary dance in the latter half of the twentieth century, relentlessly shattering and reshaping expectations of dance creation and performance. That impact remains prevalent today.

Through residencies and visits to universities with Grand Union, Paxton began developing a technique that emphasized uncensored flow with another body where, as he wrote in an article in 1975, “[e]ach party of the duet freely improvises with an aim to working along the easiest pathways available to their mutually moving masses. These pathways are best perceived when the muscular tone is lightly stretched to extend the limbs, although not to a degree that obscures the sensations of momentum and inertia. Within this flexible framework, the shape, speed, orientation, and personal details of the relationship are left to the dancers who, however, hold to the ideal of active, reflexive, harmonic, spontaneous, mutual forms.”1 He named this technique Contact Improvisation and introduced it to New York in 1972.

Since the 1980s, Paxton has rarely performed, devoting his time to writing, teaching,and leading workshops. For this reason, his visit and performances for Composing Forward: The Art of Steve Paxton at the Walker over the next two weeks are a rare treat. To commemorate the momentous event of his return (after an absence of over sixteen years), I thought I’d share with you some Paxton-related material from the Walker’s archives (click on any image to get a closer look).

1964: Performance with Merce Cunningham Company

Paxton was first presented by the Walker on February 25th, 1964 when he performed with the Merce Cunningham Dance Company (MCDC) at the Guthrie Theatre. This was  MCDC’s second time performing for the Walker, and only a year after the company’s first visit. Most of the dancers who went on to form Grand Union studied with Cunningham. Three had previously danced in his company, including Paxton. In the 1964 performance at the Guthrie, Paxton danced in Story and Antic Meet:

MCDC1964ProgramMCDC1964Program_Reverse

1965: A Judson Residency that was not to be

On July 6th, 1962, Robert Dunn’s dance composition class (which included Yvonne Rainer and Paxton) performed a concert – it was out of this concert that Judson Dance Theater was born. Judson, which derived its name from the church in New York in which the collective performed, continued to produce work over the next two years that challenged the established modern dance tradition of the time. Plans were in place for Judson to complete a residency at the Walker in 1965 but the group dissolved in 1964, before the residency could happen.

1975: Grand Union Residency

The Grand Union collective existed and produced work from 1970 to 1976 and was comprised of experimental and improvisational dance artists. Grand Union evolved in part from Yvonne Rainer’s work Continuous Project-Altered Daily and included many of the dancers and performers who had worked together in the Judson days. Grand Union visited the Walker for a residency in 1971, but Paxton was unable to join because of prior commitments. However, from October 5-10, 1975, Grand Union returned with Paxton to complete another residency which included workshops, solo performances, and group performances at the Guthrie Theater and in the museum lobby. In addition to performances, Paxton led a video workshop with students from Minneapolis College of Art and Design.

GrandUnion1975Program

Below are some notes on possible residency activities with Paxton, also from the 1975 residency with Grand Union (the photo at the beginning of this blog post is from his video project with MCAD students):

PaxtonResidency(GU)notes

Here’s Paxton performing at the Walker, also in 1975:

Steve Paxton with Grand Union, 1975

Steve Paxton during a performance with Grand Union, Walker Art Center Auditorium, October 6, 1975. Courtesy Walker Art Center Archives

After the residency, Paxton wrote a letter to Sue Weil, the Performing Arts Coordinator at the time. Below is Paxton’s hand-written letter, along with Weil’s response:

LetterStevetoSueLetterSuetoSteve

 1980: Jeff Slayton, Lisa Nelson, & Steve Paxton

On June 20, 1980, Paxton, Jeff Slayton, and Lisa Nelson performed works choreographed by Slayton and Viola Farber. Farber was originally supposed to perform but was unable due to an injury. Lisa Nelson has long been an improvisational dancer and she and Paxton have been artistic collaborators since the 1970s. Though they come from different backgrounds in dance, their work together comes naturally. As Brian Seibert wrote in 2013 following the premiere of  Night Stand at Dia:Chelsea Gallery, “Their attunement was so fine that you felt it more when they avoided each other than when they joined in an awkward ballroom dance. A hand proffered and accepted might lead anywhere or nowhere.”

 

PaxtonSlaytonProgram1980

1998: Improvisation Project: Chris Aiken, Steve Paxton, and Friends

In October 1998, then-local Contact Improvisation artist Chris Aiken was joined by other artists in the field: Kirstie Simson (London/Boston), Ka Rustler (Berlin), and Ray Chung (Berkeley, California) for a series of performances at the Southern. This was Paxton’s last visit to the Walker, before his return this week.

Improv project 1980 inside

 

And a photo of Paxton during his 1998 performance:

Improvisation Project, October 24, 1998 with Chris Aiken and Steve Paxton

Steve Paxton in The Improvisation Project, Southern Theater, October 24, 1998. Courtesy Walker Art Center Archives.

2001: White Oak Dance Project

On September 27th, 2001, Paxton’s pieces Satisfyin Lover and Flat were performed as part of PASTforward, a project directed by Mikhail Baryshnikov and written by David Gordon that celebrated the work of some of the Judson Theater artists of the 1960s. Paxton didn’t make an appearance for this performance but Satisfyin Lover was performed by local dancers, and Flat was performed by Baryshnikov himself, making the project “counter-intuitive, even joyously subversive”, as Performing Arts Curator Philip Bither described it in the program notes.

White Oaks 2001

Composing Forward: The Art of Steve Paxton, a mini-festival celebrating the work of Paxton, begins Thursday, November 13, 2014 with Talking Dance with Steve Paxton, which will also include a performance of his piece Smiling (1967) by Kristin Van Loon and Lisa Nelson. Bound (1982) will be performed by Jurij Konjar on Friday, November 14, 2014 and Night Stand (2004) will be performed by Paxton and Nelson on Friday and Saturday, November 21 and 22, 2014. In addition, Paxton and Nelson will each teach a workshop at the Walker on Sunday, November 16, 2014.

Footnotes

1Paxton, Steve. “Contact Improvisation.” The Drama Review 19.1 (1975): 40-42. Print.

Listening Body: Penelope Freeh on Panaibra Gabriel Canda

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, dance artist Penelope Freeh shares her perspective on Saturday night’s performance of Time […]

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Panaibra Gabriel Canda and Jorge Domingos performing Time and Spaces: The Marrabenta Solos. Photo courtesy MAPP International Productions.

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, dance artist Penelope Freeh shares her perspective on Saturday night’s performance of Time and Spaces: The Marrabenta Solos by Panaibra Gabriel Candathe second evening of Tales of Home: Congo/Mozambique. Agree or disagree? Feel free to share your thoughts in comments! 

There are stations onstage: a chair and amp on center, three microphones on stands in three corners and costume elements near the middle wing stage right. As the lights fade moments before the piece formally begins, a guitar player lays down near his equipment. Lights up and Panaibra Gabriel Canda, his back to us, speaks Portuguese into a mic, translations projected onto the scrim upstage.

Identity is outlined as a major theme here. With a clever trajectory of verbiage we become entangled in the macro/micro crisscrosses and crosses to bear of Canda’s personal history. He comes from a musician father and dressmaker mother from Mozambique, a country colonized by Portugal, turned communist, turned democratic. It is a confusing story that seems to have forced this contemporary dance and performance artist inward. Out pour guttural stutterings and a body wrestling with itself.

Intimate dances occur, accompanied by the virtuosic musicianship of Jorge Domingos. The two performers are always in counterpoint. Very little needs to be communicated between them in order to be completely on the same page. For a work with a subtitle that contains the word “Solos”, this reads very much as a duet.

Canda’s intelligent body holds many qualities and dynamic ranges. Initially making well-muscled arm gestures that repeat with accompanying text, he moves into more sinuous musings, traversing space. The geography is specific and seems to jump from the stage onto Canda’s very skin. I begin to perceive his body as a map, zones, multi-locations with various topographies. Stomping and gentle tapping accompany flinging arms and tight-fists. Grooves are interrupted and swell into eruption again and again, like water lapping.

A slow and deliberate crawl from upstage to down is my favorite moment, executed with profound coordination. We see the body lower then upright, and it is significant in its changing of planes. The bone and muscle dances begin under the low mic. We are reminded of what’s under the skin (that cannot be rubbed off, no matter how hard he tries). We are left with sweat and breath, a silent musician and a darkening space as we listen hard.

The Boundless Journeys of Faustin Linyekula: Deneane Richburg on Le Cargo

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, dance artist Deneane Richburg shares her perspective on Friday night’s performance of Le Cargo […]

Faustin Linyekula performing Le Cargo. Photo: Agathe Poupeney

Faustin Linyekula performing Le Cargo. Photo: Agathe Poupeney

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, dance artist Deneane Richburg shares her perspective on Friday night’s performance of Le Cargo by Faustin Linyekula, the first evening of Tales of Home: Congo/Mozambique. Agree or disagree? Feel free to share your thoughts in comments!

Entering carrying Sortir de la Grande Nuit by Achille Mbembe and what appeared to be a traditional Yoruban wooden carved stool/sculpture, Faustin Linyekula begins Le Cargo facing the audience at a microphone, contemplating the benefit (or perhaps lack thereof) his storytelling has on those about whom he tells stories. Also woven into this moment are questions surrounding whether or not he has actually ever danced and the politics of determining what is and is not dance according to the ideology that governs the spaces one inhabits. Considering the geographic spaces he has traversed throughout his life (born in Kisangani in the Democratic Republic of Congo, attending university in Kenya, and presenting his work all over the world including Europe and North America), the civil unrest that sometimes incited these journeys, and his desire to create work that speaks to the complexities of his upbringing and his experiences, as Dr. Brenda Dixon Gottschild comments: “Linyekula writes choreography […] his creations are chock full of compound movement ‘sentences’ that often end in ellipses, parentheses, or semicolons, rather than full stops[…] Linyekula makes sense of the complexities of his heritage by using his fierce intellect to interrogate those conditions onstage and in conversation.”

Linyekula invites the viewer on this boundless journey that has no mile markers and no specific end point. Woven into this experience are stories grappling with his identity, that of his Father, the internal journey that led him to return to the Democratic Republic of Congo, as well as the physical and ideological corners he was/is pressed to inhabit in Kisangani, throughout Africa, Europe, and the United States. Just as he observes the intricacies inherent in the process of defining/identifying, Le Cargo remarks on the complexities of being via Linyekula’s sophisticated and layered use of space, lighting, storytelling, and movement. The stage is divided into three “regions,” the first is a downstage center area where he places the wooden stool/sculpture, the Mbembe text, and a microphone. In this space he addresses the audience engaging in a very familiar proscenium, performer-audience relationship. This relationship is in contrast to those in the other spaces of the stage. Upstage left are two footlights that, when illuminated, create a corridor of light emanating on a downstage right diagonal. The presence of two footlights and a strong yet narrow path of light create the feeling of introspection and a solitary tension which is reflected in the frenetic feel of the movement he performs in this area. Finally, stage right are a grouping of footlights arranged in a circle; the circle representing a place of togetherness/community/not being alone. As a result of the circular placement of the lights (on the floor lining the circle) each time he enters into the circle, two shadows appear on the back scrim creating the feel and image of two additional ghostly bodies moving in the space together with him. Throughout the work he walks along the circle of these footlights making careful decisions of when to enter the circle and when to remain along its perimeter. The presence of the circle and the manner in which he moves outside and inside of it seem to illustrate the ideal this symbol represents while acknowledging its placement as simply an ideal; not necessarily a reality. Throughout the work it seems in some ways Linyekula’s physical, and perhaps intellectual and emotional travels mirror his journeys on stage between these three spaces.

My personal insights as a result of a question asked 

After sheepishly raising my hand to ask the first question of the post-performance discussion, I realized I’d been trying to find the overall narrative of his work. Soon after asking this question I realized Le Cargo invites witnesses to compile and organize the primary messaging of the work themselves. This is not a work characterized by a linear narrative; instead it invites viewers to uncover their own point of entry—one where they witness emotional/intellectual/spiritual challenges enshrouded in the beauty of a viscerally engaging movement experience.

Dance and Community: Faustin Linyekula and Panaibra Gabriel Canda

In anticipation of this weekend’s performance by dancer/choreographers Panaibra Gabriel Canda (Mozambique) and Faustin Linyekula (Democratic Republic of the Congo), I tagged along to the artists’ residency activities this week. Each dancer’s work—Linyekula performs the solo piece Le Cargo tonight and Canda performs Time and Spaces: The Marrabenta Solos on Saturday, both as part of Tales of […]

Faustin Linyekula performing Le Cargo and Panaibra Gabriel Canda performing Time and Spaces: The Marrabenta Solos. Photos by Agathe Poupaney and Arthur Fink.

Faustin Linyekula performing Le Cargo and Panaibra Gabriel Canda performing Time and Spaces: The Marrabenta Solos. Photos: Agathe Poupaney and Arthur Fink

In anticipation of this weekend’s performance by dancer/choreographers Panaibra Gabriel Canda (Mozambique) and Faustin Linyekula (Democratic Republic of the Congo), I tagged along to the artists’ residency activities this week. Each dancer’s work—Linyekula performs the solo piece Le Cargo tonight and Canda performs Time and Spaces: The Marrabenta Solos on Saturday, both as part of Tales of Home: Congo/Mozambique—deal with home, loss, and the difficult narratives of the violence and tragedy that have wrecked their home countries (Joan Frosch does a great job of describing their work and the connections to their histories here). Both are trailblazers in contemporary dance and have been key to bringing African artists to the forefront of contemporary dance.

Linyekula and Canda arrived a week in advance of their performances and joined us for a series of residency activities including an artist talk with a University of Minnesota dance composition class, a Meet & Greet at Juxtaposition Arts, and a staff lunch discussion at the Walker, as well as a master class led by each artist. In speaking with them and attending these activities, I gained insight on their processes and motivations and got an in-depth view of their perspectives as artists, educators, and collaborators. Taking their master classes allowed me to weave my understanding of what the artists spoke about earlier in the week into their tangible practice as dancers and choreographers.

During his master class, Linyekula, lithe and wiry but with an unwavering groundedness, shared with us his toolbox of movement and allowed us as dancers to utilize and interpret the movement individually. In his own work, his dancers are vital and irreplaceable: “In my pieces, if someone gets injured, we do the piece without them or we cancel the show. We do not replace them.” This same philosophy translates to his teaching.

Canda, a tranquil and solid presence, also shared with us a toolbox; in an intense 45 minutes we learned a set phrase of his choreography and then were given freedom to interpret it in an open improvisation. It quickly became apparent that the importance of trust in one another was vital for success, as in any improvisation. After several tries we got the hang of it, but not without some effort and acknowledgment of the importance of relationships, awareness of space, and awareness of each other—many of the same common elements that I discovered in learning about their work, both as artists and as leaders.

Dance as negotiator of relationships/dance as negotiator of the self

During a visit with a U of M dance composition class taught by Scott Rink, Linyekula and Panaibra talked about everything from childhood memories and corrupt national histories to French négritude literature. And, of course, dance.

Linyekula, shoes and socks off, sat on one knee atop his chair and spoke of relationships. He explained that he has expanded upon Merce Cuningham’s notion that “dance is the motion in time and space.” He sees it as his responsibility as a performer to build and rebuild these relationships (with time, space, and the audience), taking into consideration that they are not a given, and that they will inevitably collapse, continuously.

At one point, he shifted and asked Canda and Rink to move off the stage, leaping up to illustrate the circular relationship with an audience and the ways this relationship is broken in a forward-facing proscenium setup (in an interview with Brenda Dixon Gottschild when he visited the Walker in 2007, Linyekula illustrated the proscenium stage’s connection to colonialism: “There’s never been any reflection on just the stages that we show those dances on. Space is what defines the type of relationships. The proscenium theater is a clear extension of Europe—a colonial stage.”)

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Faustin Linyekula talking to University of Minnesota students on Monday. Photo: Gabby Coll

Linyekula considers performance an act of responsibility and looks to storytellers as a model. The magic happens in a moment, in the present, and must occur in collaboration with the audience. Without the audience the story would not exist: “You’re choreographing the relationship, in this moment that we spend together … so how do I work with the body to negotiate this relationship?”

These relationships are vital to Linyekula; he spoke of props (rejecting the word “prop” itself as “gross”) as partners, as well as the dynamic between dance and music—two autonomous entities coming together and becoming something entirely different, possible only because they are together in that particular space and time.

Canda also articulated the significance of these relationships, but he sees them from a slightly different angle. Through performance, he stated, “I can begin to understand myself; you can be honest with yourself when you’re projecting yourself. How people perceive you doesn’t matter, but you begin to know yourself. Even if an audience rejects me, you’re helping me understand myself. The viewer becomes a mirror” (emphasis mine).

As Joan Frosch writes, “Panaibra is engaged in a theater of transformation, not reiteration.” Through his work and his movement, his aim is to break from the constraints of traditional dance technique. He utilizes dance to deconstruct history and to more fully understand his own body and self.

As he says, the Marrabenta Solos are a “way of understanding who I am today….[as a] journey through history to understand my own body… There is a potential to reinvent aesthetically and shape my own body.” The piece arose as a means for him to reconcile the history of Mozambique through connections with and translated through the body. “This work is a process of rehealing; to deal with this pain. How do you work from the inside until [you] can still find the energy to recover? It is a question of what is behind the movement. There is an invisible body that is ourself; something that you feel is motivating you. So how do you translate this to movement, this body that is living inside?”

Left to right: University of Minnesota Professor Scott Rink, Panaibra Gabriel Canda, and Faustin Linyekula. Photo by Gabby Coll.

Left to right: University of Minnesota Professor Scott Rink, Panaibra Gabriel Canda, and Faustin Linyekula. Photo: Gabby Coll.

Relationships as tools

Apart from their work as artists, Canda and Linyekula have embarked on important projects in their home countries through Studios Kabako in the Democratic Republic of the Congo and CulturArte in Mozambique, respectively. Studios Kabako provides training to artists, supports and produces several projects each year (as well as Linyekula’s own work), hosts workshops with dance artists from around the world, and operates the first recording studio in the country. CulturArte was established out of Canda’s need for a space to produce his own work and now serves as a training center, an art production center, and  a dance company, as well as an organization that lobbies for governmental support for the arts.

The successes they have accomplished in their work and in their respective organizations would not be possible without the relationships that Linyekula and Canda have fostered, both with each other and with other artists in their communities and across Africa. Speaking to a group of 30 artists, community leaders, and people of all ages at Juxtaposition Arts this week, Panaibra and Linyekula noticed the parallels between the work they are doing in their home countries and the work JXTA does. Similar to the organizations in Mozambique and Democratic Republic of the Congo, JXTA provides training and support for young artists and prepares them for success by teaching concrete creative skills with a strong emphasis on collaboration—through mentoring and sharing space and skills, and in partnerships with other organizations. Both Linyekula and Canda were excited by the work JXTA is doing; Linyekula repeatedly called their organizations “kindred spirits.”

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Faustin Linyekula and DeAnna Cummings, executive director of Juxtaposition Arts. Photo: Gabby Coll

About the importance of collaboration, Linyekula mused: “It’s easier to meet other African artists in Paris than on the actual continent; this is why Panaibra and I need to collaborate and spend time together and think about the work we are doing.” Their institutions in Kisangani and Maputo have collaborated, and they created Pamoja (which translates to “together” in Swahili) in order to connect artists on the African continent to host workshops and to produce, tour, and show their work.

This year, Studios Kabako was awarded the CurryStone Design Prize for its work in Kisangani as well as a project completed in Lubunga whose aim was to map water distribution along the Congo River. Through the mapping of the connections between people and water (lack of drinking water is a major problem in Lubunga), Linyekula realized that “we may not build a physical bridge on the Congo River between the two banks. [But] perhaps if we start building bridges in our heads, start connecting with other people, that may already be a first bridge.”

Canda has also succeeded in creating sustainable change through his work. In 2007 he established (In)Dependence, a project dedicated to training and integrating dancers with disabilities. At JXTA, he spoke of asking questions, including, “What does it mean for a body to be marginalized?” He has managed to find a way to integrate social practice into his art, without becoming a social worker, emphasizing that he “will not take you to the stage just because you are disabled; you need to show me you have artistic quality that can be a part of my own practice. I don’t want to be a social worker. I want to challenge the way people understand [differences].”

When thinking about dance or any performance-based art, creating and nurturing any kind of relationship can appear to be an obvious need. But it isn’t easy. During the Meet-and-Greet, Linyekula noted, “We speak in mother tongues, but we write in foreign ones [in our work]; everyone who is not you is a foreigner to your work.” These artists have managed to take this concept and stretch it so that these relationships gain vitality to accomplish so much more. The infrastructure for art production and sustainability did not exist in either the Congo or Mozambique; yet it is through the building of these connections that Canda and Linyekula are beginning to establish one. The only certainty is that the future is an uncertain one, but, undoubtedly, there is much in store for these artists and for the next generation of artists in their communities.

Faustin Linyekula will perform Le Cargo tonight, Friday, November 7 at 8pm, and Panaibra Gabriel Canda will perform Time and Spaces: The Marrabenta Solos tomorrow night, Saturday, November 8 at 8pm in the Walker’s McGuire Theater.

Story/Time: Bill T. Jones on John Cage

Three decades ago, choreographer Bill T. Jones jolted the New York dance scene. Bucking the prevailing stripped-down postmodernism, he and his partner Arnie Zane created sensational dances collaborating with composers, fashion designers, and visual artists. A new queer aesthetic emerged that was anything but minimalistic. When I worked at Walker Art Center (1988–1996), I presented Jones’s […]

Bill T. Jones in STory/T

Bill T. Jones in Story/Time. Photo: Paul B. Goode

Three decades ago, choreographer Bill T. Jones jolted the New York dance scene. Bucking the prevailing stripped-down postmodernism, he and his partner Arnie Zane created sensational dances collaborating with composers, fashion designers, and visual artists. A new queer aesthetic emerged that was anything but minimalistic.

When I worked at Walker Art Center (1988–1996), I presented Jones’s company on multiple occasions. During this period, the AIDS pandemic ravaged his world, killing lover Arnie Zane (1988) and collaborator Keith Haring (1990), as well as scores of friends, colleagues and dancers. Consequently Jones’ work became politicized. Last Supper at Uncle Tom’s Cabin/The Promised Land (1990) had him searching for hope as a gay black man in America. Its final resolving tableau included 52 nude bodies of all shapes, sizes, ethnicities, ages, and genders.

The conceit of this work proved electrifying, as it included his core company augmented with local dancers on tour. Everybody had to own the nudity, claim the identity politics of survival and transcendence. The work was rapturously received by those who saw it—and picketed by those who feared it.

Jones continued mining his grief and rage in Still/Here (1994). He developed this piece in workshops with people facing terminal illnesses. Newsweek called it “a work so original and profound that its place among the landmarks of twentieth-century dance seems ensured.” Arlene Croce refused to see it, but wrote about it in the New Yorker, dismissing it as “victim art.” No one was neutral.

Jones continues to create iconoclastic dances across a vast array of aesthetic explorations. His collaborators are eclectic: Cassandra Wilson, Orion String Quartet, Chamber Society of Lincoln Center, Fred Hersch, Jenny Holzer, Vernon Reid, Daniel Bernard Roumain, Toni Morrison, and Jessye Norman. The company has performed in more than 200 cities in 40 countries.

Commissions and honorary degrees, a MacArthur “genius” award, and the National Medal of the Arts ffrom President Obama have not tempered this firebrand provocateur. Outside his own company, Jones has created dances for Alvin Ailey, Boston Ballet, Lyon Opera Ballet, and Berlin Opera Ballet. He directed at the Guthrie Theater in Minneapolis and won two Tony Awards for his choreography in Spring Awakening and FELA! Operatic collaborations include Houston Grand Opera, Glyndebourne Festival Opera, Munich Biennale, Boston Lyric Opera, and New York City Opera.

As a writer, Jones published his memoir, Last Night on Earth, in 1995 and a children’s book, Dance, in 1998. He also contributed toContinuous Replay: The Photography of Arnie Zane in 1999. This month, Princeton University Press released his Story/Time: The Life of an Idea, a book about the genesis of Story/Time, a dance work commissioned by the Walker and Peak Performances at Montclair State University and performed at the Walker in February 2012. (For more on Story/Time, watch this video interview between Jones and Philip Bither, the Walker’s senior curator of performing arts).

As Jones writes in the acknowledgements: “Story/Time is a meditation on John Cage’s Indeterminacy, a 1958 work in which Cage read ninety stories, each one minute long. … Engaging with this seminal work allowed me to examine and interrogate a system of thought and practice grounded in ideas held by many—myself included—striving to understand how Eastern thought, liberation philosophy, and art could be used to redefine reality for both the maker and his or her audience.”

In advance of his November 4–14 performances of Story/Time at New York Live Arts, I talked with Jones about his new book and projects under development.

John Killacky: Story/Time is such a beautiful homage to John Cage. You are this hot, politically engaged, out gay artist. I think of Cage as this cool, philosophical, quiet, disengaged from the world, theoretical genius. Can you talk about his influence on you and in particular this project?

Bill T. Jones: He literally represented for me everything cool and removed and sophisticated at a time when I was trying to wend my way into the art world. There was a woman that had known Jasper [Johns] and John Cage. She tried to get them interested in what Arnie and I were doing. They were like “No way!” We were too “obvious.” We were too “in your face.” I always felt a little hurt by that. We did meet John later through a mutual friend. I had dinner with John and Merce [Cunningham] and went to a show with him and got to know him as a man. I couldn’t be in that club, but I realized there was a lot to love in him. This book is trying to come to grips with my need to be in the modernist cool club and acceptance that I will not be in that club. You have to build your ideas on your forebearers, and it is sort of Freudian because you are fighting with your father. What happens when I put on that suit of clothing is who I am.

Jones’s staging of Story/Time began a few years back when he decided to return to performing. Building off of Cage’s storytelling, he created a work in which he reads 70 one-minute stories (drawn from more than 170) while his dancers perform around him. Movement sequences are excerpted from existing repertory, rearranged on the day of performance to create a unique work for that evening. Composer and lighting and scenic designers improvise alongside. Jones was then invited to participate in the Toni Morrison Lecture Series at Princeton.

Merce Cunningham and John Cage performing at the Walker Art Center, March 1972. Photo: Walker Art Center Archives

Merce Cunningham and John Cage performing Dialogues at the Walker Art Center, 1972. Photo: Walker Art Center Archives

Killacky: How did this beautiful book come into being?

Jones: The deal with the Morrison Lecture people was we would do three lectures that would result in a book. I had been struggling with this work, trying to mesh these thoughts and ideas of John Cage with my own theatricality and the way my company moves. The process had been so strange and challenging and scary. I thought the lectures would be a great opportunity to talk theoretically about it in the first and third lectures, and show a version of it in one of those wood-paneled rooms in an august university. It felt very claustrophobic, very much of a throwback to a world that I’ve only seen in movies. I never went to an Ivy League school. We set this thing up as if it were site-specific and emulated something that he [Cage] would have been able to put forward in 1958: sitting alone at a table in a room and reading one story after another. The difference was we had a very sophisticated sound design, a rudimentary lighting design, and Bjorn Amelan drawing on the chalkboards before an academic audience. It was wonderful.

Included in the publication of Story/Time are gorgeous photographs of the work in performance as well as 60 of Jones’s masterful stories, weaving in childhood reminiscences and tales from touring around the world. Observing the mundane, Jones reaches for the profound. Vignettes with Virgil Thompson, Abbey Lincoln, Louise Nevelson, Thelonious Monk, and Cecil Taylor are peppered throughout, as is John Cage—whose theories disrupt, provoke, and inspire him.

Killacky: Your company is still performing Story/Time?

Jones: The work is part of our touring repertory. For the upcoming New York shows, we decided do the classic version and then to get rid of some of the “crafting” and strip the place down a couple of times. And we have guest artists: Kathleen Chalfont [Angels in America, Wit], Lois Welk [founder of American Dance Asylum] and Theaster Gates [conceptual artist]. They wrote some of their own stories; we’ll read mine as well and talk about a personal history.

Killacky: You juggle multiple projects at any given time. Can you talk about some in development?

Jones: The new one for the company is a three-part work influenced by W. C. Sebald’s The Emigrants, the story of a Jewish boy who was a “valet” to a rich German boy; an oral history of my husband Bjorn’s 94-year-old Jewish mother, who survived the war by working in an internment camp in eastern France; and my wild nephew Lance, who had drug problems and was a hustler on Polk Street [San Francisco].

In terms of the commercial art world, I would love to be able to talk with you about it. There are a couple projects on the table, but you know how the producers are: we will see which ones go the distance. One is a major motion picture from some years back that was very successful; now the filmmaker is making it into a musical that I am choreographing.

Jones: For the theater work, there is: “Can I do it?” “Can I make an entertaining thing that has some integrity?” So that’s maybe my pride. There is also hopefully my retirement; because in the dance world, you will not retire with what the dance world has to offer you. The company is the child that Arnie [Zane] and I had. Every time I make a new work, I get this excitement in my chest. I keep thinking, “Ah, this is the way I understand the world.” This is my religion. Something keeps pulling me forward that has to do with art-making as a spiritual activity.

John R. Killacky is executive director of Flynn Center for the Performing Arts in Burlington, Vermont.

After Relentless: Penelope Freeh on Rosas danst Rosas

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, dance artist Penelope Freeh shares her perspective on Wednesday night’s performance of Rosas […]

A 1993 performance of Rosas danst Rosas. Photo by Herman Sorgeloos.

Rosas danst Rosas. Photo by Herman Sorgeloos.

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, dance artist Penelope Freeh shares her perspective on Wednesday night’s performance of Rosas danst Rosas by Anne Teresa De Keersmaeker / Rosas. Agree or disagree? Feel free to share your thoughts in comments!

Rosas danst Rosas is a seminal work for Anne Teresa De Keersmaeker; it is the piece that catapulted her onto the international stage as well as the impetus behind forming her company Rosas.

Known now for her relentless use of repetition to exhibit and reframe her quotidian movement, De Keersmaeker started it here, demonstrating virtually every repetitive iteration possible with four bodies. (Specifically four female bodies, but more on that later.)

Rosas danst Rosas begins with a slow burn of floor work. Performed in silence, it is a study in duration, cut through with crackling, rapid-fire gesture. The women move with languid sensuality then flop, drop and roll in the blink of an eye. Virtuosic for even a single performer, this section amplified by four is exponentially so. Tiny variations begin and, because of all the repetition, we can track and even anticipate them. One by one the women leave the group, still connected by movement synchrony or counterpoint. There is anger, defiance, even grumpiness.

Scene change to a stage set with groupings of chairs. Now we really comprehend the feminine as each dancer claims a seat and executes vamping gestures including a cupping of a breast. This sequence is brash and confrontational while also numbing and defamiliarizing as the speed increases. Hair is loose and messy. Sexuality and power are underscored musically and to great effect as the performers stop on a dime at the end of the section.

The chairs are moved upstage and so begins where I really fell into this work. A trio ensues upstage near the chairs as the fourth performer sits on an end. The trio dances in unison until De Keersmaeker separates, coming downstage and into a hallway of light. Like the beginning, again we see connection in separation, distance amplifying and bolstering movement relationship. Many variations occur, more hallways of light, more downstage vs. upstage action.

And so it goes until the fourth dancer joins and yet new ways of patterning take hold. Two women maintain a ground, gently traveling back and forth, while the other two, in opposing squares of light, execute emotional and experiential gestures*. (*There is a sequence of gestures. The emotions are employed too, inherent to a gesture. As gestures repeat, the dancer seems to feel each one again, like it’s new, and yet there’s a cumulative effect.)

There are repeats inside repeats. Movement phrases constantly recur, as do whole passages. I love this micro and macro use of duplication. Again the sound score supports the dance and buoys the dancers. The demand for endurance is unforgiving and yet exhaustion works to get the point across.

Movement washes over us, coming from upstage to down and sweeping across in wide arcs. The dancers spread apart then suddenly converge like a flock of birds creating contrails. Eventually one by one they opt out, collapsing into individuality.

Another satisfying, stop-on-a-dime finish; blackout.

And after, work lights fade up as the dancers, separated by their respective conclusions, respond to the moment. Reminiscent of Toto exposing the man behind the curtain, it is a raw and revealing scene. Echoing gestures from earlier, these are far less dancerly, far more sweaty and necessary. And as quickly as this work was long and took its time, it was over.

Rosas danst Rosas continues in the McGuire Theater tonight (Thursday, October 16) and tomorrow night (Friday, October 17, 2014).

Thinking and Rethinking Rosas danst Rosas

It’s been six years since Belgian choreographer Anne Teresa De Keersmaeker and her company Rosas last visited the Walker: in 2008, they performed the artist’s early work Fase, Four Movements to the Music of Steve Reich (1982) for one night only. This weekend, the Walker will welcome De Keersmaeker back for the fifth time in twenty years […]

Rosas danst Rosas, 2009. Photo by Herman Sorgeloos.

Rosas danst Rosas, 2009. Photo: Herman Sorgeloos

It’s been six years since Belgian choreographer Anne Teresa De Keersmaeker and her company Rosas last visited the Walker: in 2008, they performed the artist’s early work Fase, Four Movements to the Music of Steve Reich (1982) for one night only. This weekend, the Walker will welcome De Keersmaeker back for the fifth time in twenty years with her seminal work, Rosas danst Rosas (1983). This important piece, which has never before been performed in Minnesota, initiated De Keersmaeker into the dance world in the early 1980s and has continued to gain international attention in the decades since.

Rosas danst Rosas, Then and Now

While Anne Teresa De Keersmaeker continues to make new work, she also maintains a strong repertoire throughout her oeuvre to be restaged and re-performed by her changing company of dancers. By presenting these pieces again and again over decades, Rosas provides audiences with a path through which to connect similarities and progressions from one period of De Keersmaeker’s choreography to another. With Rosas danst Rosas in particular, De Keersmaeker seems to be continuing a dialogue about the work over time, offering space for reinterpretation while also maintaining the integrity of the original choreography, which still feels as relevant today as it did thirty-odd years ago.

In 1997, the piece was filmed by Thierry De Mey (who provided the original score for the piece) in an old technical school in Leuven, Belgium, casting a new light on the staging and sequencing of the four sections of Rosas danst Rosas and offering a cinematic interpretation of the work. In 2012, the piece was described and presented textually in a book co-authored by De Keersmaeker, titled A Choreographer’s Score: Fase, Rosas danst Rosas, Elena’s Aria, Bartók, in which the choreographer and performance theorist Bojana Cvejić created visual scores for four of De Keersmaeker’s most significant works, including verbal explanations, drawings, photos, and demonstrations by the choreographer. Both De Mey’s film and the 2012 book serve to further explore and even re-imagine De Keersmaeker’s original choreography and performance of Rosas danst Rosas.

In addition to these interpretative documentations of Rosas danst Rosas, the piece has received participatory attention in recent years through the Re:Rosas project. After pop star Beyoncé used De Keersmaeker’s choreography from Rosas danst Rosas in her 2011 music video Countdown, a discussion of De Keersmaeker’s work and the notion of it being plagiarized entered the mainstream media. As a sort of happy accident with the Beyoncé episode, Rosas danst Rosas reached new audiences, some of whom would not have otherwise been aware of the work.

In recent years, De Keersmaeker developed the Re:Rosas project in which she sets her choreography free to be interpreted by anyone, teaching the movements and choreographic structure of the piece to online audiences. She encourages anyone and everyone to film themselves dancing Rosas danst Rosas in their own way and to upload their videos to the Re:Rosas site. So far, nearly 300 videos have been uploaded, showing people of all ages and in various parts of the world performing their versions of De Keersmaeker’s choreography.

As Rosas danst Rosas has been performed over and over, not only by the Rosas company and its evolving group of dancers, but by people around the world through the Re:Rosas project, the movements take on new meaning when performed in different contexts and settings. De Keersmaeker’s original choreography involves four female dancers performing a four-part dance in which they first move while lying on the floor, then while seated in chairs, then while standing in a line, and lastly while moving through the entire space of the stage. The structure of the chair sequence is described in detail by De Keersmaeker on the Re:Rosas site and involves a quite mathematical repetition of movements where each dancer is assigned one of four positions which determines the order of set movements she must execute.

In Thierry De Mey’s film, the dancers’ drab costumes and the industrial setting suggest they are factory workers or prisoners of some sort, and their movements in the first two parts reflect a frustration and tiredness as well as a hint at femininity and even sexual repression when the dancers expose and quickly cover up one shoulder with their shirts. On the Rosas website, dramaturg Marianne Van Kerkhoven writes that the concept of femininity is a common theme in all of De Keersmaeker’s early works, and that these works refer to femininity and the transition stage between female adolescence and adulthood without directly referencing the feminism of the early 1980s. De Keersmaeker was only in her early 20s when she created Rosas danst Rosas and her other early works, so she likely placed her own position in life and its challenges and limitations into her work.

With the Re:Rosas project, the content of the dance changes as different bodies perform the work in different settings and spaces all over the world, even while the movements remain similar to De Keersmaeker’s original choreography. De Keersmaeker seems curious to see other interpretations of her work, perhaps inspired by Beyoncé’s copy just as Beyoncé was inspired by De Keersmaeker’s choreography. In a 1999 interview with Walker Performing Arts Curator Philip Bither, De Keersmaeker mentioned the change involved when different dancers perform a piece in a different time than the original staging, and she seems interested in the way different bodies respond to her movement in different ways and can even change the piece entirely. As generations of audiences continue to learn about De Keersmaeker and her history through the performances of her early works, De Keersmaeker also learns from the perspectives of new audiences and new casts of dancers performing historical pieces.

Anne Teresa De Keersmaeker, Once. De Keersmaeker performed Once at the Walker in 2005. Photo: Gerard Ufaras.

Anne Teresa De Keersmaeker, Once, which the artist performed at the Walker in 2005. Photo: Gerard Ufaras

De Keersmaeker as an innovator and educator

What makes Anne Teresa De Keersmaeker unique as a contemporary choreographer is her commitment to education and her practice of making dance education accessible to younger generations of dancers. Through educating the public about dance, as well as by providing resources to the dance community, Rosas continues a conversation about De Keersmaeker’s work while contributing to an environment of sharing and learning. Rosas has partnered with other Belgian and European arts organizations on several education initiatives, including Bal Moderne (a workshop in which the public learns a series of short choreographies with little or no dance experience required, with the goal of experiencing simply the pleasure of dancing), Dancing Kids (a weekly dance class offering for children, taught by Rosas), Lasso (a network of education, cultural heritage, social welfare, and arts organizations to share best practices in arts education and form partnerships), and RondOmDans (a project in which Rosas introduces high school students in Brussels to contemporary dance and performance through lectures, classes, and rehearsal visits).

One of De Keersmaeker’s most successful and influential education projects has been the creation of the P.A.R.T.S. (Performing Arts Research and Training Studios) school in Brussels, which she co-founded with the Belgian National Opera De Munt/La Monnaie in 1995 and continues to oversee as Director. P.A.R.T.S. is a contemporary dance training program and a laboratory for creative exploration that emphasizes a dialogue between dance and music, theater, and other art forms. Students develop their own independent artistic voices through a two-year training cycle followed by a two-year advanced research cycle which include a schedule of short workshops on topics from dance technique to caring for the dancing body taught by internationally known and respected choreographers and teachers. Upon visiting the school, one will notice the relaxed, yet intellectual atmosphere within the expansive studio spaces and student lounges. Countless languages are spoken in the hallways, as the students at P.A.R.T.S. come from dozens of countries throughout Europe and across the world. Lunch is provided to students in a cafeteria that serves meals to support a healthy, macrobiotic diet, and the curriculum seems to emphasize body awareness and health.

De Keersmaeker has designed P.A.R.T.S. not to teach her specific style or repertory, although these may be included in the workshop schedule, but rather to foster a productive environment and a space for experimentation for the next generation of movement-based artists. She seems always to be interested in the possibility of artists inspiring one another and continuing the conversation she started in her early 20s with the advent of Rosas. As she continues to educate the public with her repertoire of dance works and younger generations of dancers through P.A.R.T.S., De Keersmaeker succeeds in strengthening a legacy of teaching, thinking, and rethinking …a legacy that fosters an ongoing dialogue with the public and the world about her work.

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