To spark discussion, the Walker invites Twin Cities 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, Margaret Johnson, Karen McMenamy, and Eben Kowler of DaNCEBUMS share their […]
Poor People’s TV Room. Photo: Mena Burnette of xmbphotography
To spark discussion, the Walker invites Twin Cities 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, Margaret Johnson, Karen McMenamy, and Eben Kowler of DaNCEBUMS share their perspective on Okwui Okpokwasili’s Poor People’s TV Room. Agree or disagree? Feel free to share your thoughts in comments!
On the eve of the inauguration, Okwui Okpokwasili’s Poor People’s TV Room was the antidote to the always on political commentary. Joined by a multigenerational cast of women,Okwui, offered a splintered story in text, movement, and design. It was a beautiful disorientation that deliberated women’s initiation of, presence within, and erasure from historical narratives. Although it sourced from real events – Nigeria’s 1929 Women’s War, the #bringbackourgirls campaign – it told and teased out its own history entirely. It projected its own future and asked us to follow. It gave us the mystery and space we didn’t know we needed.
The show begins with a silhouetted dancer continually approaching and retreating from a side light. Behind a thin plastic wall, another figure – hazy like an aura – follows closely with quick sharp movement. We see a tv room completely turned on its side. A woman sits in a plastic lawn chair. In that moment we are saturated with depth. The set creates a layered environment and bodies follow suit by foregrounding and backgrounding, mirroring, mimicking, extrapolating and departing from each other’s physicality. We are primed for the continual shifting of timelines and characters to come.
Poor People’s TV Room combines movement and text to weave together a mythology incorporating breath, a knife, a time-traveling device inside a chest, cameras for eyes, and Oprah. The same myths are fragmented and recycled through the show. Nothing is fixed. Every repetition makes us question what came before. Who is a credible source, and who is really there? Who has the power to speak, and whose story is being told?
Dancing followed speaking. One ebbing into the other. Energy was processed and expelled from the body, or transmuted and transferred to another. Duets were both tender and combative, building on the relationships revealed by the text. Look carefully and sit close, low lighting obscures details of the choreography – calling attention to erasure in history and the blind spots of memory.
Here’s how Poor People’s TV Room rates based on DaNCEBUMS’ Standard Performance Criteria:
We’re at a moment in our country’s history where there’s a lot of anxiety around the erasure of individual’s stories and/or needs from a national conversation. The show is explicitly about making something visible that’s not. 5/5
Performers were virtuosic in movement, voice, and crafting environments. Movement seemed, at times, an act of endurance. As an audience member, there was a lot of content to digest. There was a sense that everything that happened was important, and yet it was delivered so rapidly that it was difficult to focus on everything. Bodies were intentionally hard to see. 5/5
In this piece the state of the body was the danciness, not the individual dance moves. When they handled props or encountered the set, the performers moved with ease. We were super impressed by the scenes in the “tv room” – very trippy. Even the text felt like dance, every word was placed with a choreographic sensibility. 5/5
The movement expressed the music but they didn’t happen simultaneously. 3/5
The materials were bum-y: plastic sheets, plastic furniture, mylar, untreated lumber. However, the installation of all these materials was very precise and minimal. Delivery was polished, voices were confident and clear. 1/5
“You had me at pizza.” Sparkly costume was like a personified trippy disco ball. Sideways room. 5/5
Words can’t do this show justice. Go see it; feel it.
To spark discussion, the Walker invites Twin Cities 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, Margaret Johnson, Eben Kowler and Karen McMenamy of DaNCEBUMS share their perspective […]
Photo: Maria Baranova
To spark discussion, the Walker invites Twin Cities 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, Margaret Johnson, Eben Kowler and Karen McMenamy of DaNCEBUMS share their perspective on Faye Driscoll’s Thank You for Coming: Play. Agree or disagree? Feel free to share your thoughts in comments!
All artifice at every point, Thank You For Coming: Play exists between dance and theater. Play looks at the structure of the performance, how every part functions: the director, the audience, the performers, the set, the theater. Play begins as an on-stage installation, and transitions to an extended pre-show overture before kicking off a play within a play: the origin story of Barbone. Five performers plus Faye embody dozens of characters – even themselves – to tell Barbone’s story from birth, to death, and after. The story was an absurd and over-acted farce, with tropes that hit close to home. Our audience didn’t laugh very much, but there was a lot of humor in the text and performance.
Play’s obsession with fabricating and consuming narrative raises questions of agency and control. The show opens up with the premise of co-creating the story. We are greeted by a dreadlocked witch who tells us “the story has not yet been written.” So we pitch in. When Barbone’s play starts, we learn that the story has been written. Scene by scene, we notice that none of the characters are self-aware about how the stories they tell themselves create their identities.
We see Faye interact with the story at multiple levels, seeming to be herself the entire time. She manipulates the set, interrupts and augments the narrative, and incites the audience to sing along. From the front row she pulls the strings. She even interjects herself into the climax of the show, sharing her feelings, then SPOILER kills Barbone. Who has the power to fabricate their own narrative, and who only gets to consume?
Here’s how Thank You For Coming: Play rates based on DaNCEBUMS’ Standard Performance Criteria:
The play within the play was prepackaged, easily digestible, and entire scenes can be described in one or two sentences. The choreography closely matched the text – which makes Play not so hard for the audience. The stop motion movement demanded finite muscular control, combined with the fast switching between modes of performance and character; and the rigorous detail in the facial expression, choreography, and vocal work all made Play hard for the performers. 3/5
This is making us question what danciness is. Even in the more dancerly sections, we still felt that the performers were gesturing towards dance. A kind of meta-dance: dancers, playing actors, pretending to dance. Is that danciness? Their performances were hyper-embodied, and obviously choreographed. One thing is for sure, we’ll be thinking about this for a while. [alien emoji]/ 5
Music was used as a emotive and narrative tool. In a memorable solo, the movement felt unhinged from the music. Music was often used as a sound effect, and there was not much movement as an expression of music. 2/5
Buminess Play was kind of like a show we made in our garage, and a show we planned to do but didn’t. Bedazzled costume pieces were used as all kinds of things (we even spied some hot-glued jewels). Using the audience as performers is kind of like using found objects for sculpture. And there were butts, also known as bums. 5/5
Referenced current events – very relevant. There was a topical interruption that abruptly shifted the play’s emotional landscape. The line “getting all the likes,” is timely – but is that relevant? It’s the second part of a series, so very relevant if you are interested in seeing the last installment! If relevance is an experience that resonates with you where you are, the mad lib text is that – it mirrored the audience’s own stories back to us. 4/5
A rollercoaster of pizza and not pizza.The extended intro was not pizza. The songs Barbone felt pizza. The “rage” song was pizza. Loneliness and mad-libs section were serious, not pizza. Costumes were pizza, very visually stimulating – like toppings. 1 and 5/5
Overheard in the audience: “My participation will be tremendous. I will participate in this play bigly.” You may participate, but who is pulling the strings?
This week, choreographer/director Faye Driscoll will return to the Walker as a part of the 2017 Out There festival of theater alternatives. Driscoll’s work is well-suited to Out There: often characterized as daring, original, and imaginative, she’s been called a “post-millenium, postmodern wild-woman.” Her newest work, Play, is the second in a trilogy called Thank You For Coming that proposes […]
Thank You for Coming: Play. Photo: Maria Baranova
This week, choreographer/director Faye Driscoll will return to the Walker as a part of the 2017 Out There festival of theater alternatives. Driscoll’s work is well-suited to Out There: often characterized as daring, original, and imaginative, she’s been called a “post-millenium, postmodern wild-woman.” Her newest work, Play, is the second in a trilogy called Thank You For Comingthat proposes performance as a shared political act, where performer and audience co-create reality. The first piece of the series, Attendance, captivated Walker audiences in February of 2016; this second installmentis co-commissioned by the Walker.
Driscoll describes Play as an investigation into the consumption and fabrication of personal stories that make our lives coherent, yet broader definitions of play permeate her work well beyond this particular piece. The word “play” itself is dynamic and multifaceted, offering a relevant frame/perspective through which to view Driscoll’s work.
You’re Me. Photo: Sally Cohn
To amuse oneself by engaging in imaginative pretense
Multiple elements evoke the “playful” feeling people describe in Driscoll’s performances, and humor is a prominent theme. In a conversation last year with the Walker’s Director and Senior Curator of Performing Arts Philip Bither, Driscoll said that she views a visceral response such as laughter as a cue that there is something interesting happening within the material. Achieving that kind of impulsive physical response is what interests her, rather than intentionally striving to make work that is humorous. Within this approach, audiences may find themselves laughing in reaction to any number of things, including those that might just be strange, uncomfortable, or unnerving. In an interview with Feministing she describes playing with a darker form of humor in her work:
“It rides the line of the deep pain from being alive, being human, and trying to connect to other people. For me it’s often an edge-that feeling of laughing and getting opened up and getting stabbed in the heart at the same time. I try to ride that line a lot.”
Driscoll’s creative process is rich in the search for these potent physical and emotional responses. With the help of imaginative games and improvisational scores, her performers construct distinct physical and emotional states that give them their dynamic presence during performances. One such game, which she developed along with her collaborator Jesse Zaritt for the piece You’re Me, involved the two performers standing across from each other attempting the impossible task of becoming the other person. Through this somewhat absurd and insistent process a third presence emerged: a warped middle-ground between Driscoll and Zaritt whom they named “Chad,” with the practice cleverly referred to as “chadding.”
Some of her games are performed live in the work, as with the puppeteering in her piece 837 Venice Boulevard. In a section of the piece, performers manipulated each other from behind as if one were a puppet, illustrating whatever the puppeteer wanted to say, or what the puppet might want to say but can’t — hinting at the subtle and not-so-subtle role manipulation can play in our interpersonal relationships. Both puppeteering and “chadding” reflect her complex humor in how they can be simultaneously amusing and raw. Through the rigor of these experiments both on and off the stage, Driscoll’s work shares an imaginative pretense that is nevertheless anchored in substantive inquiry.
Thank You for Coming: Attendance. Photo: Maria Baranova
To be cooperative
Addressing the vulnerability, authenticity, and overall complexity of human experience in performance is a recurring interest for Driscoll. Within her work audiences are confronted with questions about how our individual human experiences overlap with others, reflecting the complex nature of our relationships. The scenes that are played out on stage are metaphors for our broader social experience, using live performance as a tool for digging deeper into various qualities of human interaction. Her research begins with the unique histories of her performers, drawing on them with a range of writing exercises and improvisational scores. Through these kinds of exercises she fosters an ongoing interest in how the chemistry between people can be made palpable on stage. For 837 Venice Boulevard she explains how the text comes from a very personal place for each person, and how the improvisations, games, and writing are her way to explicitly develop it with them.
Driscoll’s work also seeks to incorporate the audience in these relational dialogues. She strives to build a shared world/culture/alchemy between choreographer, performer, and audience. Anyone who experienced Thank You For Coming: Attendance can likely testify to this effort, wherein the format and presentation of the piece actively asked the audience to engage rather than simply watch. Her next piece in the Thank You For Coming series continues this effort.
“Play picks up the flag thrown by Attendance and deepens, complicates, and continues that our personalities not only change but activate in response to other people.” -Columbus Underground
Thank You for Coming: Play. Photo: Maria Baranova
To fiddle or tamper with
There is undoubtably a certain “capriciousness” in Driscoll’s work. A profile in the New York Times describes it as “a sense that any preconceived contract between audience and performers could be rewritten at any moment, in any way.” Such is the case with Thank You For Coming: Play, where she doesn’t stop with the initial interest in how narrative and stories function, but takes a step further to wonder how we dislodge them—seeking the tension in exploring unknown territory for both her and the audience. This same tension is often achieved through a kind of ambiguity, either in the narrative or the presentation. Through uncertainty and unexpected turns within the work, she opens up the opportunity for a multiplicity of responses. As an audience member, Driscoll hopes you won’t just sit back and be entertained—throughout the work you’ll notice your own way of perceiving and the assumptions that come along with it.
“I often use text to seduce the viewer so they might think, ‘I know what is happening and who those people are,’” she wrote in a feature for Dance Magazine about using text in dance. “Then I flip things on their head so that the viewer is left in the uncomfortable attempt to relocate him or herself.”
It’s about playing with the way we enter and act in the theater, with a social construct we’re familiar with. Sometimes her pieces are unpredictable in content, where at times the movement itself displays momentum thwarted, actions being cut-off before they are allowed to complete themselves; other times it’s a new kind of non-proscenium presentation that plays with our expectations.
837 Venice Boulevard. Photo: Steven Schreiber
To put on or take part in (a theatrical performance, film, or concert)
Driscoll’s works are often called “plays” rather than “dances” (or “highly theatrical” dances). She attributes this characterization to her inclusion of elements that are more culturally associated with theater, such as facial expressions, singing, and speaking. Her performers are encouraged to take advantage of these performance tools in addition to their dance vocabulary when they’re investigating ideas or images for a piece, which become iconic components of the spirit of playful exploration that she’s known for. Driscoll’s own theatrical talents have been aided by her collaborations with theater artists like Young Jean Lee, Cynthia Hopkins, Jennifer Miller, and Taylor Mac (she choreographed Lee’s Churchand Untitled Feminist Show, both commissioned and presented in previous Out There Festivals by the Walker).
Driscoll has described these collaborations as a way to step out of her usual way of working and try out a variety of palettes, taking inspiration from the differences in how directors realize their vision. In both pieces of Thank You For Coming, she includes herself as an active director throughout the performances— handing out costumes, giving feedback, or welcoming the audience. She’s also notably unafraid of using props, which tend to show up in unexpected configurations to support the scene at hand. With her anything-goes approach, what she uses can vary wildly from moment to moment—even what you assumed was the stage may suddenly become a prop.
Driscoll is diving head first into her theatrical tendencies with Thank You For Coming:Play, which one critic described as “replete with dance, song, caricatured accents, incredible costumes, a movable and deconstruct-able set and truly versatile performers.” With this new work, the subject of play seems to be an apt frame through which to view the diversity of Driscoll’s choreographic skill, complete with all the bold and lively elements that have enchanted audiences thus far.
To spark discussion, the Walker invites Twin Cities 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, Penelope Freeh shares her perspective on Karen Sherman’s Soft Goods, which makes its […]
Joanna Furnans, Krista Langberg, Jessica Cressey, and Ross Orenstein in Karen Sherman’s Soft Goods (2016). Photo: Sean Smuda
To spark discussion, the Walker invites Twin Cities artists and critics to write overnight reviews of our performances. The ongoingRe: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, Penelope Freeh shares her perspective on Karen Sherman’s Soft Goods, which makes its world premiere on the Walker stage December 8–10, 2016. Agree or disagree? Feel free to share your thoughts in comments!
Soft Goods, conceived and directed by Karen Sherman, directs the eye to what is usually unseen in performance. Light is shed upon what is deliberately kept in the dark, specifically the tech folks who make performance happen. But she also draws our attention to elements that support and allow them their day in the sun: power cords, hanging lights, Genie lifts, a tool box, a puff of smoke…
Soft Goods was created collaboratively over several years at multiple residency sites where tech needs could be experimented with in rehearsal. This is a very unusual opportunity in the performance world, and utterly necessary here. Dancers and technicians are equalized, and we are treated to insider banter, jokes, and hijinks as the piece escalates.
Sherman is known for her keen wit and clever direction, and she brings these fully to bear here. Even more impressive, however, is how the work uses those platforms to reveal touching and ultimately blatantly sentimental celebrations of performance and life itself.
Work is underway when we enter the theater. Nothing is overtly theatrical; we watch the quotidian. The piece formally begins when the house lights dim and the stagehands take center stage, bantering as they work, at once readying and breaking down a show.
Enter The Dancers, a moment that is repeated to great effect, a superheroesque face-off, sublime and ridiculous. The suitcases are my favorite.
Tension ensues between the crew and cast as each vie to do their jobs, which necessarily involves claiming stage time. An exaggerated technical jargon moment among the crew reminds us that these folks bend over backwards for directors, designers, and performers. It is a subtle and touching moment underneath the comedy, reminding us that the frame is as important as what’s inside.
The culminating moment of the show is a sustained section of dance that takes place entirely behind a cyc [or cyclorama, a large curtain wall], the dancers only appearing in silhouette against a sidewall and occasionally coming into view to change a costume, take an oxygen break, or demand a prop. Random and ridiculous objects fly over the cyc, and the crew attempting to wrangle the stuff of stagecraft is hilarious, the overt exaggerations utterly rooted in truth. Philip Glass’s In the Upper Room, famously used by master choreographer Twyla Tharp, is blasted here as accompaniment, a sly wink to iconic, ballet-centric dance history.
The end envelopes us in smoke, the smell of which takes me back. I am 13, sitting backstage and watching a dance from the wings. I have friend trouble at school, but in that moment I am safe and content to be a watcher, a smeller, inhaling my future and knowing that, as far as school was concerned, I’d be okay.
Soft Goods is many things. Like the above, it is memory and safekeeping. Another is a 360-degree celebration of all of the people and stuff that give performance life.
In the theater world, a raft of technicians—often clad in black and hidden just out of view of audiences—bring the work of dancers and theater artists to life on stage. They break down staging and sets and wrangle lighting units, adjust sound levels and manage “soft goods,” all the cloth elements used in productions, from drapes and curtains […]
Joanna Furnans, Krista Langberg, Jessica Cressey, and Ross Orenstein in Karen Sherman’s Soft Goods (2016). Photo: Sean Smuda
In the theater world, a raft of technicians—often clad in black and hidden just out of view of audiences—bring the work of dancers and theater artists to life on stage. They break down staging and sets and wrangle lighting units, adjust sound levels and manage “soft goods,” all the cloth elements used in productions, from drapes and curtains to scrims and masking. Their technical skill is matched by an ability to recede from view. In her new, Walker-commissioned dance/performance work, Minneapolis-based artist Karen Sherman looks at another type of “soft goods,” bringing the humanity of these crew members—and their vulnerabilities and mortality—into the spotlight in an arresting examination of labor, life, and loss. A longtime stagehand (including for many Walker productions) and independent dancer and choreographer, Sherman explicitly interweaves the two for the first time in Soft Goods. On the eve of the work’s December 8–10 world premiere, she sat down with scenic designer Kate Sutton-Johnson, who served as dramaturg on the show, to discuss Soft Goods, the tragedies that sparked it, and the challenges of crossing between worlds as performer and technician.
Kate Sutton-Johnson: Can you give us some basic background about Soft Goods? When did you first conceive of the idea that would ultimately become this new work?
Karen Sherman: I’ve been a stagehand for as long as I’ve been a dancer/choreographer—since the early ’90s. The fact that I’ve worked both sides of the stage for so long has always informed my work in both fields: as a technician I understand where artists are coming from, and as a choreographer I know how to realize my work from a technical standpoint. But until recently I’d never considered making a show explicitly about this dual perspective.
I often backdate the project to 2012 when two technician friends of mine died within about a week of each other—one from alcoholism and one from suicide. One had been dead for a week before he was discovered, and the other’s body wasn’t found for four months. Production work requires you to disappear so expertly, and it struck me that these guys managed to slip away unnoticed even in death. The week we found out I was working a load-in at the Walker, where I’d first worked with both of them. We were hanging lights and trying to talk about it all, but there was no time and space to process the loss because, well, we had a show to install. The irony of that struck me. I began thinking about all of the death imagery in technician culture—the long hours; never seeing daylight; wearing black all the time; drinking too much and not sleeping enough; listening to disembodied voices over your headset; being entombed in booths, wings, dark cavernous spaces; thinking about the load-out as you load-in, which is thinking about endings even as you’re building and creating… I thought how spending so many hours steeped in that mindset influences how you experience the world outside of work—and yet the hours are so demanding there rarely is a world outside of work.
I’d long been aware of this, of course. I had a technician friend commit suicide more than 20 years ago. Her memorial was held in the theater where she worked and was mostly attended by production people, so of course afterward everyone went up the street to a bar, even though it was the middle of the day. She had hanged herself with electrical cord, and I remember one of the guys saying admiringly that she’d gone out like a true electrician. I was shocked by the deification, but I recognized the tendency, particularly in young male stage electricians, to revere self-brutality. Yet they are also a smart, literate bunch in the business of creating things, so they can appreciate artful gestures—as hers was. Still, the exaltation was chilling. So Soft Goods looks at the reality of the hazards but also the fetishizing of them in the industry. I’ve been careful not to pathologize the field—people struggle with depression and alcoholism in every profession, and to the degree the show is looking at those issues, we’re simply using the images and tools of our work to do so. The reason I called it Soft Goods was to get at this idea. “Soft goods” is an industry term for stage curtains, but here I mean it as a reference to the humanity, vulnerability, and mortality of the crew. They are the soft goods.
Karen Sherman. Photo: Aaron Rosenblum
Sutton-Johnson: I hadn’t thought of a double meaning for that term. I love that. I totally agree about the fetishizing of destructive habits inside the industry. I see it all the time, and I’m not entirely outside of it myself. It’s easy to fall into this kind of boundary-less mode, working an absolutely absurd number of hours for example. It becomes normalized to neglect your family, friends, and your own health. And there’s a strange pride in the sacrificing. Maybe it’s the neglect of what we need that proves how truly indispensable we are to the work. All of this is quite dangerous, actually, as we both know. So, yeah, this world you’re cracking open, I certainly recognize it.
Sherman: The indispensable thing is huge. In both dance and production you’re given the message that the project can’t happen without you (which is why you have to miss out on so many things or why you push yourself so hard), and yet it’s also implied that you could be replaced at the drop of a hat. It’s a very cruel dynamic.
To address this through tangible means, we’ve partnered with Behind the Scenes, a charity that provides financial assistance to production personnel struggling with illness or injury. I approached them about starting a new grant designed specifically to help alleviate the costs of mental health and substance abuse counseling. They’re launching it in conjunction with the show. We’ll be raising money for it, and the Walker is generously donating $1 of every ticket sold to the fund. It’s like the real-world social service version of the project.
Sutton-Johnson: Wow, awesome. Can you talk a little bit about how this piece was created with the ensemble of performers?
Sherman: I’ll do my best! First off, we’re calling it a dance but it’s really more of a dance/play/performance/exhibition of manual labor. The performance itself is structured like a live load-in, tech, and rehearsal for a show that never happens. We couldn’t make it in a rehearsal studio because we needed access to gear, equipment, lights, which as tools of the trade contextualize the human beings. Plus, the movement and choreography of the gear is part of the larger idea of “dance” in the show. So we made it almost entirely in production residencies in fully equipped theaters. Production residencies are rare in the dance world but we were very fortunate to have several partners who offered them, including the Walker, Alverno Presents, Concordia University, and LUMBERYARD.
An equipment rack, built by Walker lighting supervisor Jon Kirchhofer, in Karen Sherman’s Soft Goods (2016). Photo: Gene Pittman
I went in with a long list of images, ideas, and themes, and it was just a matter of figuring out how to manifest them. Rehearsals consisted of a lot of experiments in examining how the two worlds could overlap. For example, the crew had five minutes to verbally describe how to hang a stage curtain—no gestures or acting out the task—while the dancers wrote down whatever words, phrases, or images stuck out to them. Then the dancers had five minutes to create choreography based on their notes. In another example, the dancers had a trio that moved through the room with each dancer orbiting around the other. They taught it to the crew—just where they went in space and in relationship to each other, subtracting any “dance.” Then crew used that pattern while executing very basic tasks. We each made “memorials” using only lighting cues, shutter cuts and bodies in space. We used the IATSE [International Alliance of Theatrical Stage Employees] vocabulary test prep sheet to create text and original movement (there’s a move called “trim chain”). There was a lot of this culling from each others’ work and worlds.
Sutton-Johnson: Oooh, the “trim chain” move. Nice. I may have to learn that one to be ready for when you’re auditioning set designers for performance roles. Hey, it could happen, right?
Sherman: Maybe it already is happening and you’ve already been hired!
Sutton-Johnson: Ha! So, speaking of casting, there are distinct roles that the performers play that reflect their real-life identities. Did this make the work harder or easier? What were you looking for when you cast the piece?
Sherman: Well, there are 10 core people in the project—dancers, technicians, designers, administrators. Everyone performs in the role they usually perform in their working life, and to some degree they may be performing as a version of themselves as individuals. But the great thing about live performance is that we get to point to, yet free ourselves from, our real lives. So in this show people are being somewhat true to their nature but only to the degree that it is being shaped and mediated by the story we’re telling. I’ve asked the performers to represent external identities, ideas, and certainly stereotypes to a greater degree than I typically do. They’re representing points of view that they don’t necessarily align with and are stand-ins for ideas about sex, gender, and power in our professions. In terms of what I was looking for in casting, I was pretty open-minded. But I was looking for a sensitivity to and awareness of the emotional, psychic hazards of living your life in a theater. Everyone in the show has been incredibly generous, insightful, brave, and willing. I imagine they could have made this show without me.
Ross Orenstein, Andy Kedl, Zachary Humes, Krista Langberg, Jessica Cressey, and Joanna Furnans in Soft Goods. Photo: Sean Smuda
Sutton-Johnson: Mm-hm, sure they could. [Audible sighing.] Well, speaking of your faint, hardly necessary presence, I know that during the creation of Soft Goods you wrestled with what your role should be inside the piece. Can you talk about that?
Sherman: The performer/technician crossover is not uncommon in the theater world, but it is rare in dance. The tech world is male-dominated and male-populated. Dance is dominated by women and gay men (though men have more power and opportunity in the field). So the fact that I’m a queer woman who is both a technician and a dancer is actually unusual. Of course, there are many variations and places on the spectrums of identity, but this project was trying to root itself in the complications of the status quo—I stayed true to a lot of stereotypes that have been my observed reality (most technicians are male, most dancers are female, most people working in either field in the contemporary touring dance world are white, etc.). Because of this, the reality of my duality had no place in the piece even as it was the locus for it. Yet presenting myself as only a dancer or only a crew member felt false. Still, there was no escaping that I was in control and directing things. So I’ve tried to acknowledge that.
Sutton-Johnson: Interesting. I’ve never heard you talk about it that way, but I completely understand what you mean. I’d like to touch again on the other two groups of performers: dancers and stagehands. Does it matter who has more power or which group the audience may identify with more strongly? Was it important to maintain a sense of balance in the piece? Is it important who controls the narrative?
Sherman: No, the identification doesn’t matter. I think there is balance between the groups, but it’s through them being shown differently than you are used to seeing them; we get to know the dancers by how little they do and the crew by how much. And let’s be honest, these are two very arcane professions that don’t hold societal power anywhere outside of a theater. They are each beautifully metaphoric for so many things—labor, power, death, race, sex, gender, loss, aloneness, suffering, isolation, self-erasure, aliveness, the body, relationship. I could make a million shows from this show. My goal was to pull them all into one piece. Which is impossible but also not. I think if you go in to this show with an agenda of what you want to see—a display of technical virtuosity, a meditation on loss, a cheeky lament on the lives of dancers, a visual poem—you will find that thing. I know that comes somewhat at my expense; I’ll want you to have all agendas and you may only have one. But that’s show biz.
Sutton-Johnson: So perhaps this has to do with my vantage point and what I’m looking for in the piece—my agenda, as you say—but I’m aware of a palpable tension throughout the piece between the stagehands and dancers. Sometimes this sense of conflict seems comical, and at other times, painful. Can you talk about the element of tension in the piece?
Sherman: Well, can you say more about your role as a designer? Someone who is neither crew nor performer but a unique role entirely? (I feel like my place in this piece is with the designers—I literally sit next to the lighting designer. In terms of the hierarchies, Designer is to Crew as Choreographer is to Dancers.)
Sutton-Johnson: Well, yeah, for me it feels a bit like a straddling act between the stagehands, the performers, and a third thing: the artistic vision. I want the performers to feel empowered and taken care of inside the process. I want the same thing for the stagehands, and I also want them to feel like the project—the artistic vision—is worthy of their best work and commitment. Demanding a lot of the crew without alienating them can be very difficult, and an absolute nightmare process is one where the crew is totally resistant. I find that I’m usually met with skepticism or at least some wariness when I step into the space with them, and so the initial impression I make on the crew is critical, I think. A make-it-or-break-it moment. Behind what I always hope is a relaxed, confident façade, I’m usually feeling pretty desperate for the crew’s help, their problem solving, willingness to hustle, focus, etc. It’s a neediness I hate, but at the same time, I have no interest in making art alone. Having to give up control comes with the territory, but it’s not easy and so, yes, clearly I’m very conscious of tension. It very well could be that I’ve zeroed in on this in Soft Goods. Perhaps I’ve even noticed it where you didn’t intend it. What do you think?
Sherman: I relate to so much of what you’ve said here, Kate: “the third thing”; taking care of people; wanting people to feel a part of the vision while also having to ask them to do things; the neediness against the difficulty in ceding control. The fact that I do both jobs complicates how crews see me as well as how I present myself to them initially when I’m “the artist.” It has sometimes worked well for me when my production background is known right away. Other times it raises suspicions. I’m sure the fact that I’m a woman complicates this even more. I think if I were a male artist/technician most crews would be more likely to right away believe that I knew what I was doing (even if I didn’t).
Andy Kedl, Zachary Humes, Ross Orenstein, and Emily McGillicuddy in Soft Goods. Photo: Sean Smuda
Sutton-Johnson: Do you feel like this piece is in conversation with any of your previous work?
Sherman: I think often my work deals with a certain amount of violence, loss, and a scrappy beauty, though the violence is usually more implied and internalized than acted out. For sure, these themes are present throughout Soft Goods and certainly within the reality of my day-to-day work as a stage technician and dancemaker. Both fields deal with self-sacrifice whether the public is aware of it (the romance of the suffering, passion-driven dancer) or not (the invisibilized stagehand who worked 70 hours that week). My work is also usually quite funny and wry. Soft Goods deals with a lot of big themes, but it’s also funny and beautiful and (deceptively) simple. I think that would describe most of the work I make. I hope.
Sutton-Johnson: Can we circle back to something you talked about earlier regarding the rather unusual tech demands associated with rehearsing this piece? The necessities of a theater space and a significant amount of lighting gear made the creation of Soft Goods a serious logistical challenge. Can you speak to that and also to how this will impact you as the piece tours and plays in different kinds of spaces?
Sherman: I refer to it as the show that eats itself. From a logistical standpoint, this is the hardest show I’ve ever made. Just finding rehearsal spaces that suited our needs, that were available when all 10 of us were, and raising the money to pay for it was extremely involved. I’m used to making a piece in a rehearsal studio over a couple of years with time to come and go from ideas. But with Soft Goods, every time we worked it would be for a solid 40- to 60-hour week. It was basically like being in constant tech, which as you know is not the most low-stress environment! Then the week would end and I’d spend months just writing grants, trying to set up the next residency, and having no hands-on creation time. It was very all or nothing. Making a show under those conditions was definitely a new challenge. The show has turned out to be quite tuned to its own poetics; how to make those resonate in different venues requires more adaptations than I’d like. We go to PS122 (New York) and Center for the Art of Performance at UCLA (Los Angeles) in 2017. They’ve co-commissioned the show along with the Walker. The Walker is one of the few US venues presenting contemporary dance of this genre that actually has a fly system, so we were always going to have to adapt it to fixed grid houses on tour. But we did turn down a few opportunities due to lack of a suitable venue. That was very hard, but it was the right thing to do. You can’t always know at the beginning the constraints you’ll have built by the end. I’ve spent years having to adapt shows to challenging conditions so prioritizing rather than sacrificing the needs of Soft Goods has been a lovely line to hold.
Sutton-Johnson: Yes, that also makes me think about how defining the limitations of the art can be the biggest challenge but ultimately the thing that feels the most freeing. Seeing the edges of it means that you finally know what in the world it is. I think that’s been my experience as an artist, anyway.
Sherman: Yes, as if the world did turn out to be flat after all!
A ball of gaffer’s tape in Soft Goods (2016). Photo: Sean Smuda
Sutton-Johnson: So, big picture: what are your hopes for Soft Goods?
Sherman: Well, Kate, as you know, Soft Goods has been fraught with some pain for me because my lighting designer and our close, mutual friend, Carrie Wood, died unexpectedly in March, midway through the process. After that, every time I went back to work on the project it felt like renewed trauma. I wasn’t sure how I could even continue the piece. (I felt a related feeling after the election: how do I go back to work after this?) I eventually found my way back, but there was just so much… I don’t even know… the word ”pain” almost ties it up with too pretty of a bow. There was something profoundly fatiguing and enervating in there. A looming dread that I had shackled myself to. But recently, I could feel how the show had grown its own legs and set out on its identity. It’s cliché and hokey, but we give life to these projects and then they exist outside of us. So that has freed me, released me from much of the pain and struggle. I feel proud and moved by what we’ve made so far. And incredibly lucky to work in such a beautiful, expansive medium. I’m looking forward to shepherding Soft Goods along. It’s like my new companion. It’s very alive, which is ironic considering some of its themes. It’s also weirdly uplifting. But I’ve come to think that our work can be a place to alchemize sorrow and cruelty and turn them into energy and image, something beyond ourselves. It’s like burning off the excess to be left with a substance more pure. So I hope that for the show as well as for myself.
In the upcoming 44th Annual Choreographers’ Evening, curator Rosy Simas brings together a group of 11 choreographers in an inclusive look at dance being made in the Twin Cities. Simas, a well-known performer/curator/Native American activist/educator, selected works that “complement each other, dances that reflect the times we live in, and dances that will create thought provoking […]
Left to right: Paula Mann, Greg Waletski, Taja Will, Koua Mai Yang, matt regan, Charles Campbell, Megan Mayer, Magnolia YSY, Erin Drummond, Holo Lue Choy, Laura Selle-Virtucio. Photo: Gene Pittman
Left to right: Iris Meszaros, Deja Stowers, Jaime Ramberg, Alana Rucker, Madelyn Yang, Joelle Fernandez, Zack Nguyen, Akiko, Andy Mor, Bella Roberts, Vera Meszaros, Frankie Hebres. Photo: Gene Pittman
In the upcoming 44th Annual Choreographers’ Evening, curator Rosy Simas brings together a group of 11 choreographers in an inclusive look at dance being made in the Twin Cities. Simas, a well-known performer/curator/Native American activist/educator, selected works that “complement each other, dances that reflect the times we live in, and dances that will create thought provoking conversation among audiences.”
In advance of their performances, I asked the participating choreographers a few questions about the nature of their work, their artistic process, their influences, and their thoughts on being involved in Choreographers’ Evening. What follows is a brief introduction to each of the artists, who together represent a wide range of vital dance makers in Minnesota.
Photo: Emma Voorhes
Where do you find inspiration?
I find inspiration in the shifting wild presence that lingers in places and moments beyond the contours of linguistic comprehension and ordinary perception. I’m compelled to tap into currents in this liminal realm to help mobilize and heal stuck, scarred aspects of our communal web.
What interests you about an “interdisciplinary” approach to dance-making?
Disciplines are only temporary designations, meant to hone particular skill sets and modes of expression. I’m interested in dancing beyond the edges as a means to liberate the needs of the art: if this little art ghost wants to live between the bridge and water, so be it. I’ll give it spider’s silk to fly there.
Photo: Julius “Juicee” Johnson
What kinds of techniques and dance forms influence your choreographic style?
Hip Hop, House Dance, Krump, Karate, and Filipino Folk Dance influence my choreographic style. While I possess a strong foundation in those dance forms, I ditch mirrors and I base my choreography off of feeling rather than appearance. My anger admittedly fuels me. There are so many injustices all over the world. As an artist, I feel a duty to use my platforms to say what needs to be said as clear as possible. I don’t want audiences leaving with their own interpretation of our personal stories. I want audiences to leave knowing exactly what we meant to say. I am inspired by real world issues, my family’s immigration story, my friends and students, and my dedication to authenticity of the styles I do and the communities I belong to.
What do you hope to learn from presenting your work at Choreographers’ Evening?
Presenting White Privilege at Choreographers’ Evening is going to be exciting. Community/authentic hip hop is rarely put on large stages. My colleagues and I will learn how the general Twin Cities population feels about not only our art form, but our message. When we performed this piece at our own show in July 2016, the audience felt healed and inspired. Performing this piece for an audience that is mainly white and not exposed to underground hip hop will be truly interesting. There is a lot of pressure for hip hop dancers all over to conform to the mainstream industry’s expectations like entertaining huge audiences to clean and happy pop music with flashy moves. There is a lot of pressure for hip hop dancers in the Twin Cities to be highly influenced by modern and contemporary dance because there’s a lot of that here, to put it simply. It is imperative to us that we stay raw and true to ourselves.
Photo: Clarence Chan
How do you describe your style of moving/making?
My style of moving is deeply rooted in Popping and couples with sounds from my upbringing in the Bronx or sounds that speak to my life and experience now. I usually begin with a personal point of tension or question around issues of individuality, fatherhood and marriage, masculinity, racism, and privilege, like what it means to stay true to my street dancing roots as my locale and context have changed. I think my dance is really an attempt to make sense of, negotiate, and ultimately embrace change, conflict, and complexity.
My choreography is shaped by the physical space I’m dancing in and by the audience I’m dancing in front of, which is why I’m a firm believer of not doing the same performance more than once.
What unique contribution do you hope to bring to this Choreographers’ Evening?
My personal narrative and perspective on life, which I hope other working people can relate to. For Solo Dolo No Mo, I am going to dance like nobody’s watching because I feel like I’m always on and going through the motions inherent to being in a capitalist society. Dance enables me to break away from those confines as it becomes less about mass consumption and exploitation, and more about individual meaning and expression. This performance, in particular, is a vulnerable, solitary, and rebellious act of materializing my thoughts and feelings while being present.
Photo: Courtesy of the artist
How does teaching influence your artistic practice and/or choreography?
This is my 44th year of dancing, and my 28th year of teaching. As a mid-career choreographer, I have survived long enough to have experienced many cycles in my work. I created my first dance at age 14, very soon after I began studying Modern Dance and Improvisation. During the post-modernist movement of the late 1970’s-1980’s, I attended N.Y.U. and was part of the downtown dance scene in New York for 10 years.
The process of teaching and creating dances are inextricably linked for me. They feed each other; when practiced together, I can tap into the creative current more readily. Both require a deep understanding of energy and out flow. Teaching is a service to others, but also engages me creatively and challenges me to fully embody the material I’m teaching. Dance making is more insular in the first stages; I have to go within, become absorbed in my imagination and then translate the ideas in some way.
How has you work shifted over your career?
My work continues to evolve over time; in the early days I was inspired and influenced by ideas and aesthetics that were different than mine. I was learning, soaking everything in. Later I began to discern and evaluate my own vision. What is uniquely mine that I can contribute? I began to look for articulation and distinction in movement more specifically.
What is unknown and perhaps unknowable? I allow myself the freedom to experiment and investigate incongruent ideas. It doesn’t always work out. I try to blend together a story, a structure, and an idea that has meaning for me, expressed through the energy of my movement. Somehow I try to reconcile my observations of the external world with my unexplored inner material, the story beneath the story.
I’m still able to tap into the excitement, the physicality and the energy release that is dancing to me. I continue to be engaged in an emotional, imaginative and magical place. What excited me was how moving through space and time connected me to my inner self, to the depth of emotions that felt like I was experiencing the “real” reality, not just business as usual.
Over the years I’ve gotten better at making my work more specifically distinguished from the work of others, and really looking inside myself by being honest about what I have to contribute to this field.
Photo: Megan Mayer
What are some key words or phrases you use to describe your aesthetic?
I obsess over minimalism, mimicry, tenderness, wry humor, loneliness, fake bad timing, exacting musicality and understatement. I like to explore internal terrain, subtlety and tiny emotional undercurrents that resonate in the body. I am an artist working with choreography, dance, experimental video and photography. I construct a unique perspective of what dance can be: virtuosity in vulnerability and a victory in a gesture. Drawn to the edges of the experience of performing: the anticipatory rapid heartbeat before going onstage, and the regretful relief after exiting, my work often reveals where that switch lives in the body. I feel most like myself when I am onstage being other people.
How do you incorporate your interests in experimental video and photography into your practice/performance?
For the Choreographers’ Evening piece, which is part of This is supposed to be my fertile window, an evening-length work I premiered in 2016, I studied photographs of Cecile Richards and tried to copy her gestures and facial expressions as she testified in front of Congress on behalf of Planned Parenthood. Videotaping myself is another way to extend and curate the frame and focus; sometimes video is part of my process of choreographing, and sometimes the choreographic process results in a fully-realized video work. With video, I have more control over framing, editing and time than I do in a live performance. Sometimes, if I’m feeling stuck choreographically, I’ll set up the camera up and improvise something seemingly unrelated to the piece I’m making. Reviewing that footage often provides a breakthrough and tells me where I should go next in the dance. In general, I use film clips and still images from film or photography as a starting point for creating movement. Photographs are useful in that they reveal movement quirks and unique physicalities and suggest what to enhance or feature. My first goal is to try to make a compelling stage picture; locomotion is secondary. When working with a group, I often photograph the performers talking casually before or after rehearsal and pore over them later. The chemistry I see amongst the cast in the photographs and who they are as individuals tells me where I need to focus.
Photo: Jenelle Abts
Describe the starting point of the piece you’ll be presenting at Choreographers’ Evening.
Well first off a little history on the dance. It started in the southwest region of the United States. Many tribes lay claim to this visually appealing dance. But is has recently sprung up across native America and is very special dance that tells stories and teachings about life. When the dance is first started the dancer will start with one hoop. She will eventually work her way up to however many hoops she desires. You will see all kinds of transformation from plants to eagles to spiritual beings.
What is appealing to you about being included in this Choreographers’ Evening?
I am so happy to share the knowledge and wisdom that this dance has. I’m happy that I can give a piece of who I am to the audience. This dance varies from each dancer. So for me to give my story and my heart to the audience brings me great honor.
Photo: John Lombardi
You often use the word “fusion” to describe your work – what does this describe about your dancing?
I think about the word a lot. The genre of dance I do is called ” tribal fusion belly dance,” and I am definitely trained within the genre for the first three years of studying dance. So when someone asks me what type of dance I do, there is no way around it but to use the word “fusion.” But it’s not my favorite word because it sounds less serious, less authentic, less genuine, and less sincere.
The word “fusion” describes that I am continuously learning elements from different dance styles and try to fuse them with what I already know. I am always wondering how I can do so without ending up stealing and poorly copying other dance styles.
How does your work fit into the themes of Simas’ curatorial vision for this Choreographers’ Evening?
My work is about the hassle of, not only cis women, but all femme presenting people in rape culture.
Now, that didn’t start this year, it’s not a new thing. Misogyny and rape culture, however, are still problems we face today. So I brought this piece to the CE audition.
Laura Selle Virtucio with Holo Lue Choy
Her Kind with Holo Lue Choy. Photo: courtesy of the artist
You were once referred to in an interview as having “no ambition to choreograph.” How has that changed?
I have been a dancer in this community for a long time; it sometimes seems that choreography is expected of me at this stage. It has never been a goal for me. I care very much about what is being made when I’m working with a choreographer. My ideas and movement are often pulled into what someone else is making. I have felt respected as a collaborator during much of my Minneapolis dance career. But I have trepidation about what I might be able to accomplish as a sole dance-maker. The times I’ve created work have been when a young dancer has looked to me for collaboration and mentoring. I see it as an opportunity to support an individual voice and to practice craft. That process I have enjoyed immensely. So, with this iteration of Her Kind, the work is my structure, but Holo and I have co-authored the details. Three dancers have contributed their voices while performing this work in the past and now Holo will share her voice. There is a parallel journey that these dancers have had in doing this particular work to my own journey working with the choreographers who have shaped my career. I hope to reflect back what I’ve experienced: a community that makes room for diverse voices and that challenges one to overcome fear.
Deja Stowers – BLAQ
Photo: Courtesy of the artist
Where does this piece fit in the general trajectory of your creative work, and what are the most important questions driving your work right now?
My work is derived from real life experiences. I am interested in reliving and processing these experiences for artists in order to learn from them. I am most interested in how Black people in “America” are surviving and thriving in a world that was built by us but not for us. I explore the homelessness and displacement of my people but also soak in the vastness of what it means to be Black. How we stretch and shrink in the presence of joy and heart filled laughter. It is important that in BLAQ’s process we live through both. BLAQ is a company uninterested in performance but is drawn to “observance.” I believe that the observers are just that, observers. They play a role just by being in the room. WE SEE THEM. But our process is not packaged for them. It isn’t a message in a bottle. and it most importantly isn’t a truth that is open for critique. Though my work is geared to evoke social change and is in fact a social gathering, everyone has the right to give or get what they want from the process. BLAQ is process-based. The product is the process not to be bought and sold, but kept sacred and respected.
Photo: Kari Mosel
What’s important about using dance as your platform for creative expression?
I create performance with the moving body, which for me includes extensions of the body including voice and the spiritual practice of presence. I move to know the viscera of my own human body and its likeness to others, I move to listen to its intelligence, I move to research and I move to communicate. The body is my vehicle, my language for relating.
Talk a little about your practice and how it frames your choreography.
My practice is based in somatic modalities, energy medicine and structured improvisation. I work from a place of inquiry or research, in Bruja I am curious to excavate my ancestral lineage from my cellular intelligence. As an international adoptee I’ve lost my understanding of homeland and genetic resonance. This theme has informed much of my work and I still don’t feel complete with this research. The solo evolves as more of a soul’s journey, less of a human experience. I am using my spiritual practice and somatic movement research as a centerpoint to communicate with the unknown lineage held by my body. In performance the research is framed by an aesthetic of spontaneity, improvisation itself and the audience as witness to something that is immediately personal and somehow universal.
Photo: Bruce Silcox
How does your identity as a Hmong woman influence your choreography?
Not all my work engages in the Hmong identity, but my identity as a Hmong woman, Asian-American woman, and woman of color will always affect, nurture, and define the lens that I have in order to navigate through this world. The term woman is the identity that most confines and defines why I choose to address patriarchy in the many spaces I occupy. In this piece specifically, it is important and relevant to have Hmong women occupy and claim the performance space, and to make our presence known and extant considering the demographics of the Twin Cities. My choreography is always an extension of me and my experiences, and a reaction to our times. It’s time to make our stories and histories be seen as relevant.
Describe your relationship to social justice in your work.
I would have never came to a social justice approach to my work if it wasn’t for my mentor, Ananya Chatterjea. All dance is political. Nothing is apolitical. Therefore, intentionality and craft is really important for me in order to get my message across in the way that I want it to come across. Personal interpretation is inevitable, but if I can engage my community and audience members through the images and energy I am producing, then I have also engaged them in social justice work. Social justice is the continuous force that drives my passion for thinking, making, helping, loving, creating bridges among our differences, and my work is the outlet in which it is being manifested.
Choreographers’ Evening 2016, curated by Rosy Simas, takes place on November 26 at 7 pm and 9:30 pm in the Walker’s McGuire Theater.
In advance of our November 1–4 Jérôme Bel: Bookend Festival, performing arts curator Philip Bither reflects on the Walker’s decade-long commitment to this French conceptual choreographer’s work and development. Since it began in the early 1960s, the Walker Performing Arts department has committed itself across artistic platforms and years (often decades) to key transformative artists. These artists’ […]
Jérôme Bel. Photo courtesy the artist
In advance of our November 1–4 Jérôme Bel: Bookend Festival, performing arts curator Philip Bither reflects on the Walker’s decade-long commitment to this French conceptual choreographer’s work and development.
Since it began in the early 1960s, the Walker Performing Arts department has committed itself across artistic platforms and years (often decades) to key transformative artists. These artists’ embrace of constant evolution and self-challenge significantly impacted their art forms—in the process changing how we think about the live arts. Whether it be Merce Cunningham, Trisha Brown, or Meredith Monk in the 1960s and ’70s; Philip Glass or Mabou Mines in the ’70s and ’80s; Bill Frisell, Eiko & Koma, John Zorn, or Bill T. Jones in the ’80s; Ralph Lemon in the ’90s; or Cynthia Hopkins, Jason Moran, Sarah Michelson, or Young Jean Lee in the ’00s, each of these artist-Walker relationships, many of which continue to this day, share important DNA. They began when the artists were lesser known. The commitments encompassed residencies, presentations, commissions, new scholarship, and sometimes even exhibitions and acquisition. Looking back, they form something of a spine for Performing Arts at the Walker, allowing us (curatorially) and our audiences (experientially) to go deeper with these artists, engendering heightened understanding of their ideas, their artistic processes, and the impact they were having on their art forms and on our larger world. All of the relationships are based in deep connections between staff and artists, fueled by curatorial admiration, empathy, and passion.
Our ongoing history with French choreographer Jérôme Bel is emblematic of these affiliations. Since 2005, the Walker has been the most consistent home for Bel’s work in North America. When I first experienced his work in 2003, I was not only moved by its freshness and intelligence, but also taken with the contradictory tendencies he was somehow able to balance within himself. A dance conceptualist/philosopher noted for his intellectual rigor, he is also an unapologetic populist and humanist. An artist aiming to radically subvert dance and theater, he frequently proclaims his love of both disciplines and regularly creates structures for compelling movement framed by a brilliant understanding of theatrical time. While gaining respect in the halls of academia and in the thin air of contemporary art’s upper curatorial altitudes, he had a common-man’s disheveled, self-deprecating personality and a wickedly droll sense of humor. He invents works with strict frames and hard-and-fast rules, but within them he allows for great individuality and personal freedom. He refuses to subject human emotion to derision or even suspicion but instead creates work that elicit joy, discomfort, compassion, and ennui. Like most past Walker-connected performance innovators, his work is not universally praised—it spawns apostles and fierce antagonists in equal measure.
Jérôme Bel, The show must go on. Photo: Mussacchio Laniello
Several years ago, in the early stages of planning our 2016–2017 season, we decided to raise our commitment to Jérôme Bel to a new level. We borrowed the notion of a mid-career retrospective from our visual art colleagues, but befitting ephemeral art, we conceived of it as a retrospective with an elastic sense of time. We sought to devise a sort of festival that would “bookend” the four past Bel works the Walker had shown—The show must go on (in 2005), Pichet Klunchun and Myself (in 2007), Cédric Andrieux (in 2011), and Disabled Theater (in 2013)—by presenting Bel’s newest large-scaled work as well as a remount of an important early signature work. With these two works, we aimed to close the circle while filling in essential gaps for our audiences. To allow greater depth, we added in the middle an evening-long curatorial conversation with Bel including a showing of one of his most revered dance films.
Preparing for his visit this week, a few memories of our past Jérôme Bel works came to mind. When I first saw a tape of Bel’s The show must go on in 2003, I was totally intrigued, but not entirely sure what I was seeing. It felt like a new, almost dangerous but electrifying type of proposition by a theatrical artist to the audience. Several leading US presenters (Chuck Helm at the Wexner Center in Columbus, Ohio, and Cathy Edwards at New York’s Dance Theater Workshop) joined us to build a tour for this large-scale work (more than 20 people traveling from Europe), which would be the first US exposure to Bel’s work.
When I met him in Paris a few months after locking in the tour, Jérôme remained reluctant, convinced Americans would hate his work. I reassured him, but privately I wasn’t all that sure. We planned to present The show must go on in the opening months of the then-new McGuire Theater in April 2005, but when construction got delayed, I moved the performance to the Pantages on Hennepin Avenue, where I thought the historical theatrical trappings and more commercial setting offered an even healthier friction between space and content. While we struggled to attract full audiences, the nearly 1,000 folks who came out over two evenings connected directly with the tension, intensity, radicality, and ultimately humanistic experimentation. Jérôme was surprised but thrilled that Americans responded so positively. The total emptiness on stage at the start (as the DJ played “Tonight” from the soundtrack of West Side Story) and the other forms of minimalism and statis provoked people in different ways—nervous chuckling, shout outs, at one point two well-dressed couples out for a night on the town, jumped up in the aisles to create their own dance, the men whipping off their shirts and twirling them over their heads. It was a wild couple of nights. These many years later, The show must go on continues to tour the world, sometimes being re-cast and remounted by communities themselves.
Pichet Klunchun and Myself
Our next work with Bel two years later was called Plichet Klunchun and Myself, a piece that proved a creative and educational revelation. Thai master traditional dancer Klunchun demonstrated and explicated aspects of Thai traditional dance to Bel on a bare stage, then Bel in turn danced and attempted to explain some of his minimalist movement constructions to Klunchun. Sincere, open, and funny, the work felt like a deceptively simple lecture-demonstration format, but Bel had shaped it with theatrical flair and nuance. It offered audiences both a newfound understanding of Thai traditional dance and new respect for how obscure some of the tenants of post-modern dance can be to those outside its sphere. A simple, explanatory exchange in Bel’s hands was transformed into elegantly compelling theater, independent from elaborate staging or high-end technical design.
In 2011, as part of another mini-festival we organized centered around Merce Cunningham Dance Company’s final legacy tour, we hosted Bel’s CédricAndrieux, a portrait of the former Cunningham dancer performed in a movement-storytelling manner by Andrieux himself. Per Bel’s concept and shaping, Andrieux told and danced the story of his life, much of it built around his time with Merce, openly revealing how baffling he found Cunningham’s and Cage’s concepts at first, but sharing how after months it all clicked in for him. The autobiographical evening, shaped with Bel’s deft humanistic hand, offered audiences a new kind of window of understanding into Cunningham’s ideas.
Jérôme Bel’s Cédric Andrieux. Photo: Herman Sorgeloos
Finally, in 2013, we invited a new large-scale work by Bel which seemed to represent the start of another major shift for him. Disabled Theater was a collaboration with Zurich’s Theater Hora, a company made up of accomplished actors with physical and cognitive disabilities. The work created a stir within the visual art and contemporary dance worlds across Europe, with responses ranging from rapture to critique. When I traveled to see it, I found it to be a deeply moving appreciation of the beauty, worth, and compelling individuality of each human. Many local audience members had as positive an experience as I had had, while for others it raised questions of representation, agency, and portrayal. While both Bel and detractors of the work shared the values of inclusiveness and of the importance to give voice and visibility to people with disabilities, the difference was in strategy and approach. It is a work that continues to resonate and represents a dialogue that continues to unfold, informing his latest creation that we will offer, GALA.
Having presented Bel’s works from 2003 to 2013, this “Bookend” festival covers unseen works from 2015 and 1995. GALA and the self-titled work Jérôme Bel showcase the longevity of Bel’s career and the diversity of his approaches. GALA is an unapologetic celebration of community within a rigid framework that is made fresh and new by the citizens of every city it visits. By contrast, Jérôme Bel, being remounted more than 20 years after it premiered (with its original cast), is startling in its sparseness and its efforts to strip away all but that which is essential for a dance performance—body, light, and sound—and present these elements in their most literal sense. Controversial to this day, Jérôme Bel functions as what fellow French choreographer Alain Buffard called “a minimalist manifesto applied to dance… It foils any attempt by the dancer and, likewise, the spectator, to interpret it emotionally. As a result, the subtle simplicity of this choreographic device allows for a critical reading of what is being done and undone in front of us.” I look forward to sharing with the Twin Cities the Jérôme Bel “Bookend” Festival of performances, discussions, and film screenings by one of the most inventive and debated artists of our time.
Born in Czechoslovakia and based in New York City, Pavel Zuštiak is a director, choreographer, performer, and sound designer. He is also the Artistic Director of Palissimo Company which he founded in 2004 and the winner of the 2015 Juried Bessie Award for Outstanding Emerging Choreographer. This weekend, the Walker will present the Midwest […]
Custodians of Beauty by Pavel Zuštiak. Photo: Maria Baranova
Born in Czechoslovakia and based in New York City, Pavel Zuštiak is a director, choreographer, performer, and sound designer. He is also the Artistic Director of Palissimo Company which he founded in 2004 and the winner of the 2015 Juried Bessie Award for Outstanding Emerging Choreographer. This weekend, the Walker will present the Midwest Debut of Zuštiak’s newest workCustodians of Beauty, co-commissioned by the Walker Art Center, New York Live Arts, American Dance Institute, and Legion Arts. In Custodians of Beauty, Zuštiak questions where beauty is found and whether it needs our defense. With this piece, Zuštiak moves away from his usual large scale productions by focusing on a more minimalist approach to choreographing dance—picking away at the subject to find, perhaps, the truth of what beauty is.
I had the honor to talk to the artist himself over a cup of coffee and what follows is a series of questions and responses to get a better idea of who Pavel Zuštiak is as an artist, and how he went about creating Custodians of Beauty.
Ben Swenson-Klatt: So glad that you are able to sit down and talk! I thought we would start out with a few questions to get to know you. What inspired you to become an artist? Was there a particular moment or artist that inspired you the most?
Pavel Zuštiak: I was born in former Czechoslovakia in an area that is now Slovakia, and I was always attracted to the theater world as far as I can remember. I built my own lighting system for my homemade puppet theater when I was very young, then acted and sang on a very popular TV series starting at age nine. Early on I also studied piano—I almost went to a conservatory to study that—and then things kind of shifted; when I was 12, I started to dance by accident.
That’s actually a funny story. This was around the time when Flashdance and Dirty Dancing had just come out, so dancing was very popular and everybody was looking for studios to dance in. Slovakia has a very rich tradition of folk dancing, and every town had its own specific folk dance vocabulary and traditions. A schoolmate of mine wanted to go audition for a folk dance company, but he didn’t want to go alone and asked me to go with him. I said sure. We got to the cultural center where the audition was being held, but he messed up the dates and we ended up at a modern dance company audition instead. Everyone was in tights except the two of us! We both got in—he quit after a month—but for me it was a revelation. I was fascinated by the ability of dance to touch upon something that goes beyond words and yet can be very specific in communicating.
One particular moment made me recognize art making could be a vocation, and that was meeting Pina Bausch and seeing her work. She came to my hometown, Kosice, in Czechoslovakia in 1987 and rehearsed and performed at the cultural center where the dance company I was a part of resided. We observed her rehearsals, interacted with her, and eventually saw two of her seminal pieces, Café Muller (which she performed in) and The Rite of Spring. This experience blew me away and revealed how powerful dance and theater can be. It was truly a pivotal moment for me. Later I went to the School for New Dance Development in the Netherlands. Seventeen years ago I moved to New York, and that’s my journey.
But I would also say that very early on, because of all these different genres that I had explored, to me, in a theater performance, one is not more important than the other, so rarely I see set, music, or lighting just as a decorative element but as an element that can push the narrative of the piece.
Swenson-Klatt: You seem to be really aware of the sound and lighting, and I think you even mentioned that you are playing with scent in this production?
Zuštiak: Yeah, this is the first time. The show is titled Custodians of Beauty, so one of the very first tasks when talk
ing with designers was asking what is the most beautiful thing that you could witness in theater, musically, visually or scenically? So of course we
went through all this stuff including clichés, and someone brought up the scent of a rose.
Swenson-Klatt: And other scents,like perfumes?
Zuštiak: Yes, and I was reminded of how powerful scent can be in transporting you to a place or time in a very immediate way. This is the first show where I am playing with that, and I plan to explore that further in my next project, where I will be collaborating with a scent artist. So this is dabbling into something new.
Swenson-Klatt: Could you talk a little bit more about the collaboration you have with lighting designer Joe Levasseur, set designer Simon Harding, and sound designer Christian Frederickson, and how they are integral to Custodians of Beauty, in terms of pushing the narrative through transitions?
Zuštiak: I usually start with a question or dilemma around a certain subject or theme as an opening question or conversation, not only with the designers but also with the performers, who are equally contributing artists in the room. Out of those conversations and out of contributions from all of us, we start to look at a palette of possibilities. Ideas, scenes, and events start to emerge, and then at a certain point I end up with a series of… I call them images, but I don’t see it as a static moment. I start placing them in a certain order, looking dramaturgically at what kind of trajectory the show could have, and then I start shaping individual images or scenes, and their progression, throughout the show. In terms of my direction, often I come with an image or I come with a clear proposal or direction of a scene, and sometimes I know what function a transition or scene has and that’s my direction to designers, to problem solve. But it’s a lot of back and forth, a very organic process. I have worked with Christian, the composer, on five productions, and Joe Levasseur is the exclusive lighting designer that I have worked with since living in New York, so at this point they pretty well understand my aesthetic. I think we are also at a place where, we were joking, we can be like an old couple: we know when to fight over something and when to let go.
Swenson-Klatt: You bring up seeing the overall choreographic process as visual or image-based. Do you have a connection to visual arts or a way that the visual arts play into making movement?
Pavel Zuštiak. Photo: Maria Baranova
Zuštiak: I think there are choreographers who are creating or editing through kinesthetic feedback, and that’s how they shape and edit the work. For me, it’s seeing the work and seeing all the elements together, and I am more and more curious in reduction: how far can I push reducing expressive modes into a simple statement or gesture that would hold much more than you are seeing? Like reduction in cooking—you taste something but there is a depth—many different ingredients that went through a long process to get to that point. Or like a capsule that locks together complex layers, or a statement. I like to see how far I can push that without losing the intensity of what goes into it.
Swenson-Klatt: And the way that all the different elements that came together. In other interviews you’ve discussed the research that went into this piece, like how its titleis pulled from a 2009 address by Pope Benedict XVI when he met with artists at the Sistine Chapel, as well as the influence of Alva Noë’s book, Action in Perception, and Susan Sontag’s essay, “An argument about Beauty.” Could you talk about your research?
Zuštiak: The original speech by the pope already touches on some references from history. He quotes Plato, for example, who talked about beauty as something that shocks us out of ourselves, which I find fascinating, as a way of being disarmed as an audience member, which also leads to a certain loss of narcissistic vision and makes you aware of larger issues or gives you a sense of humanity. In the show there a few moments where we are eluding to this sensibility of breaking the fourth wall, to making the audience realize that we are here in the same room, that this is something happening collectively.
I came across an article with the same title in a wonderful Dutch magazine Works That Work, published by a Slovak editor, Peter Bilak, which mentions the pope and his speech to leading art makers of the time—his insistence of holding onto beauty as something important in their art making. I was perplexed that this was high up on his agenda, although the relationship of the church and art world is nothing new. That led me to research beauty throughout contemporary art history, and I realized how problematic this subject matter is and how in certain parts of the art world, beauty has become almost taboo. Often we feel more comfortable talking about something as interesting rather than beautiful, which Susan Sontag states at the end of her article as an argument for the definition and existence of beauty: “If you are watching a sunset it would be strange to say it is interesting rather than beautiful.” I find that when we say something is beautiful we are laying our cards on the table, while when saying something is interesting we are holding them close to our chest.
Swenson-Klatt: It’s kind of like calling on people to really stand by what they believe in. I think that is an important concept to tackle especially today, when sometimes it is almost easier to not have an opinion but to instead stay on the sidelines and say, “That’s interesting.”
Zuštiak: I think the resistance towards beauty also comes from its associations, for instance as something being pretty or as something that has to be symmetrical, these preconceived ideas of what beautiful means. Who defines that? I think the question itself has also become controversial: who is in charge of the definition of what is and what is not beautiful? Although the pope is approaching the artists as custodians, the title Custodians of Beauty for me is more of a question mark, i.e. who are the custodians? Is it the audience member? Is beauty in the eye of the beholder? Is it the curator, who presents the work, is it his or her responsibility? The questions that this subject raises are challenging and lack straight answers, and I found it to be a fertile ground for a new work.
Swenson-Klatt: In her article, Sontag brought up the feminine connotations of beauty, and of course in mainstream media beauty has almost become attached to the feminine. Did you play at all with gender?
Zuštiak: Yes, there is one scene that acknowledges that. I am acknowledging feminine beauty as an image or association, although the notion of beauty as the cover of a fashion magazine often relating to a product was not something I was going for in this piece. I was more interested in beauty that is at the edge of terror. You know you can be in the presence of a tornado and it can be a beautiful sight, but you are also at the edge of something that can consume you. I believe there are artworks that can produce the same effect.
Swenson-Klatt: Is there a piece of artwork that you find beautiful? That’s probably a big question.
Zuštiak: I’m sure there is. For some reason I’m going to music. I’m thinking of the work of Arvo Pärt, music I find incredibly simple yet immensely beautiful.
Swenson-Klatt: It’s a hard question! But maybe something for everyone to think about when they are approaching this piece.
Zuštiak: And by saying something is beautiful, there is also judgment, so that is part of the show, where—I don’t know how much I want to say because people should come and see—basically, it’s a subjective matter, something can be witnessed by two people but they can have polar opposite experiences. So it’s also touching on that; it’s a subjective thing relating to judgment. And that leads to perception, which leads to Alva Noë, who talks about perception as not something that happens to you but something that you do. So he is talking about perception as an active engagement with what you are seeing. And for me, not just with this show but for any show, the audience is the co-creator of the experience and it is a live thing. When that meets with what we are proposing and comes into a conversation, I feel like that’s what releases the magic of a theatrical experience, something unpredictable but alive.
Swenson-Klatt: It almost seems that by setting the context with the term beauty that you are asking the audience to be active participants and to make a decision about what they find beautiful.
Zuštiak: And I’m hoping that it’s not just about this show. I’m thinking of another performance that we did in a public space. It was called Halt!and was presented in the terminal of the Staten Island Ferry in New York City. There were three performers who were among the people that accumulated to get on the ferry, and after one of the shows I got an email from someone who came to see it, and she was saying that suddenly everything in that terminal, in her eyes, was choreographed. She said, “I left the terminal and it continued. I was on the subway and it felt like everything was a dance.” So her perception shifted and I would hope that this show could also shift people’s perception. There are many things in the show that look at subtleties, the mundane, and when you start looking at things for an extended period of time or from a different angle, you start to see things differently, so that’s also what I am hoping to achieve with the show.
Swenson-Klatt: Do you have any last words as the audience prepares for the show?
Zuštiak: I feel like non-dance audiences come to a dance show believing that there is a certain kind of experience they should be having rather than just having their experience, so I would say, go in with an open mind; have an experience first, and then start analyzing what happened rather than coming in with an analytical mind at the start of the show. The biggest compliment I received for my work was from an audience member who said, “I did not understand it but I know what it was about.” I think dance is not the best medium at telling stories but an amazing medium to tell stories in its own language.
Pavel Zustiak’s Custodians of Beauty will be performed Thursday through Saturday, October 20–22, 2016 at 8 pm in the McGuire Theater.
The Walker Art Center and Guest Curator Rosy Simas are seeking dance makers of all forms to be presented in the 44th Annual Choreographers’ Evening. Rosy Simas, an enrolled member of the Seneca Nation in Western New York, creates dance from a Native feminist perspective. Simas’ current work disrupts Eurocentric cultural norms by creating dance […]
Rosy Simas. Photo: Gene Pittman
The Walker Art Center and Guest Curator Rosy Simas are seeking dance makers of all forms to be presented in the 44th Annual Choreographers’ Evening.
Rosy Simas, an enrolled member of the Seneca Nation in Western New York, creates dance from a Native feminist perspective. Simas’ current work disrupts Eurocentric cultural norms by creating dance aimed at de-colonizing the Indigenous body. She is engaged in the dance field as a performer, teacher, curator, lecturer, panelist, activist, advocate and mentor to other Native artists and artists of color.
I see dance making as a way to reflect the times in which we live. My curatorial approach for this Choreographers’ Evening is to amplify the diversity of Minnesota dance and let dance makers lead the audience through a thought provoking, emotional, and kinesthetic 80-minute ride. I am excited to see and learn what Minnesota dance makers are stirring up in 2016. — Rosy Simas
Simas is a 2016 McKnight Choreographer Fellow, a 2016 First Peoples Fund Fellow, a 2015 Guggenheim Fellow, and a 2013 Native Arts and Cultures Foundation Dance Fellow. Her solo, We Wait In The Darkness, won a 2014 Sage Award for Outstanding Design and a 2014 City Pages Artist of the Year citation.
Choreographers’ Evening will take place on Saturday, November 26, 2016 at 7:00pm and 9:30pm. If your piece is selected, you must be available the week of November 21st (excluding Thanksgiving), as well as from noon through the performances on Saturday, November 26, 2016.
WHERE: The Walker’s McGuire Theater, 1750 Hennepin Ave, Mpls 55403
WHEN: Wednesday, August 24 from 6–10pm
Friday, August 26 from 2–6pm
Saturday, August 27 from 12noon–4pm.
– You will receive a call or email confirming your time slot
– Auditions are in 10 minute intervals
– Pieces are usually 3-6 minutes in length and may not exceed 7 minutes
– Vimeo submissions are accepted, although live performance is preferred
– Works in progress are accepted
– Choreographers must live in Minnesota
For more information and to schedule an audition, please email Rosy at firstname.lastname@example.org, or call the Walker at 612.375.7550. Additional questions may be directed to Anat Shinar at email@example.com.
When I was young, I imagined the inside of my brain looked like a library. Rows upon rows of tall bookshelves extended farther than the eye could see; where my memories, vocabulary, learned math equations, and everything else I knew were filed away. In this library, little workers ran around like mad to pull up […]
Photo: Dudu Quintanilha
When I was young, I imagined the inside of my brain looked like a library. Rows upon rows of tall bookshelves extended farther than the eye could see; where my memories, vocabulary, learned math equations, and everything else I knew were filed away. In this library, little workers ran around like mad to pull up the string of words I wanted to say, they sprinted to the shelf where my history class knowledge was, and they put away the things I learned that day in the correct location. When a word was on the tip of my tongue, I imagined it as misfiled and unavailable until the little workers located it and put it where it was readily accessible.
It saves us a lot of time to be able to file our knowledge into categories, and we construct language and rules to adopt this knowledge quickly and effectively. We develop ways of trusting things we are familiar with, ways of recognizing potential threats, ways of sharing what we know with others so we don’t all have to experience everything all the time to know it. To group our knowledge and identify our experiences is part of being human.
Yet sometimes assumptions are made that everyone will have the same definition or relationship to something, and these expectations reveal how our definitions can acutely limit our understanding. Even ‘universal’ emotions (love, hate, fear, sadness) are experienced in myriad ways, and by acknowledging someone else’s experience of said emotion we expand our own ideas of what is possible.
What if we explored an exercise in un-defining? Is it possible to strip away the associations, the cultural connotations, the assigned meaning to a certain object, action, or symbol? Can the relationship between what we experience and how we come to understand that experience be altered? What if the flexing of a muscle didn’t necessarily denote the expression of physical strength or if a smile didn’t signify happiness? Can we re-imagine our understanding of the world from a place of utmost possibility, or does doing so limit our ability to understand and communicate with one another?
Questions of this sort are the seeds from which artist Luis Garay cultivated his intellectually stirring and physically captivating work, Maneries. The title references a term from Italian philosopher Giorgio Agamben’s 1993 book, The Coming Community. Interpreting Agamben’s theory, to Garay, “maneries” refers “to a sort of fountain from where all possible forms (tangible and imaginable) come from. Maneries is not the plural of ‘form,’ on the contrary, it is [one] place, and it refers to ‘an example.’ In one example, the universal and the particular are included… so maneries is a series of examples.” Garay also says that his “works try to ‘reduce’ or ‘elevate’ the body to its mere biological functions” – an attempt to unlearn those cultural and significations we have adopted. Using the body as source material in this way grounds it in the tangible and releases the imagination into pure potentiality.
With dancer Florencia Vecino, Garay created a pool of gestures, pictures, poses, and sculptures from which Vecino live mixes, like a DJ. The result is an ever-shifting and culturally evocative progression of movement and meaning. Archaic sculptural poses precede contemporary street dance moves, which are followed by indescribable yet specific movements reminiscent of something, somewhere, but Vecino moves through so quickly and with such confidence that this whirlpool of cultural connotations are scrambled. From this place of disassembled association, our knowledge waits, like a puzzle without a picture on the box, to be put together in an intentional way.
It is an impossible task, of course, since we ultimately cannot divorce what we know from the context in which we know it. However, we can engage in activities that reconfigure our relationship to certain objects, subjects, and information and that shed light on our own mental processes. The potential and the actual merge in Garay’s work as he utilizes tactics to elevate the state of the body, such as physical effort and meditation, and Vecino embodies these activities simultaneously. In a recent interview with FringeArts, Garay talks about the importance of Vecino’s energetic state for the performance.
We talked about it a lot, because this ‘state’ is very complex, it requires that she is very attentive, at the same time inside the piece and observing herself from the outside…. She has many rules to administrate at the same time. Many archives to execute. We talk about warriors all the time and what that could mean: she is a warrior of language.
Vecino serves as a sort of surrogate–representing and manifesting iconic symbols and ideas throughout history.
The vocabulary utilized in Maneries is at once extremely specific and intentionally ambiguous. Using movement as the medium of communication renders more possible ways of understanding the content being proposed. If a picture is worth 1,000 words, a movement in Maneries undermines words, excavating the very process by which we would have assigned meaning and definition onto it. The gestures, movements, photos, and energetic states that Vecino virtuosically crafts and executes are a real-time manifestation of the hypothetical. Maneries asks us–and allows us–to take the time to investigate everything, reconstruct our relationship to our own understanding, and it reveals the powerful impacts of such a process.
“The political task of humanity is to expose the innate potential in this zone of indistinguishability.” –Giorgio Agamben
Maneries by Luis Garay continues tonight, Saturday, April 23, 2016 at 8 pm in the Walker’s McGuire Theater.
Luis Garay will also participate in a public panel, Dance Now: Perception and Influence, at the Bryant Lake Bowl on Sunday the 24th at 12pm. Garay will be joined by BodyCartography Project (Olive Bieringa & Otto Ramstad) and Kenna Camara-Cottman, on a panel moderated by Justin Jones. Admission is free; reservations are not required.