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Gatsby Without the Glitter

With the opening of Baz Luhrman’s The Great Gatsby this past weekend comes the familiar questions of book to film interpretations. People wonder if anyone hosting Gatsby theme parties actually reads the book, what the music of Gatsby would actually feel like in the 20s, and if the movie can be accepted on its own terms. [...]

Performance image from Gatz

Elevator Repair Service’s Gatz. Photo: Chris Beirens

With the opening of Baz Luhrman’s The Great Gatsby this past weekend comes the familiar questions of book to film interpretations. People wonder if anyone hosting Gatsby theme parties actually reads the book, what the music of Gatsby would actually feel like in the 20s, and if the movie can be accepted on its own terms. What would happen though, if the extravagant costumes and sets were stripped and if the entire text was read during one evening?

In 2006, Elevator Repair Service brought Gatz to the Walker, and they succeeded in doing just that. The performance was set in a contemporary, slightly run-down office, and the entire book was read during the close-to 6-hour performance. The audience got The Great Gatsby in its entirety.

While at the Walker, John Collins, the director of Gatz, and Scott Shepard, the lead actor, took the time to talk with performing arts curator Philip Bither about their ideas surrounding the piece. They talked about adaptations of The Great Gatsby and discussed how Gatz isn’t technically an adaptation because it uses the text in its entirety, not adding anything or taking anything away. They talked about the duration of the piece, the commitment of the audience, and why they chose the setting they did.

Here’s an except for the 2006 interview:

Philip Bither:

I wanted to ask you about your setting for the novel. People tend to connect the Jazz Age to glittery extravagance and the upper classes of that time, so your placement of the characters in this run-down, dumpy old office where everyone seems to be essentially lower middle class or striving to make a buck is a direct contradiction to what people expect.

John Collins:

Setting aside that it was a very intuitive choice on our part, I think it’s important that it has a kind of neutrality, that it isn’t asserting itself ahead of what’s being described, but is a great projection screen for it. We’ve talked about the “bookness” of the book, and I think one of the aspects of the book’s “bookness” is that you’re just having your imagination fed by it. So a dirty, messy office, something mundane and pedestrian like that, is a better way to watch people’s imaginations taking control of them. Because otherwise you’re just watching the director’s and the set designer’s imaginations. It’s just their vision of it; it’s no longer yours.

Scott Sheperd:

It also peels away a layer, because if you haven’t read the book since high school, then what overwhelms your memory of it is the Roaring Twenties setting. To be able watch without that veneer gives you a better view of the human story underneath.

John Collins:

And also the writing. F. Scott Fitzgerald didn’t invent the Jazz Age or its whole aesthetic. It was just a backdrop. He wasn’t looking back like someone might today with a nostalgia for that period; it’s just what was going on. But that’s how the book gets regarded too often these days: “Oh, it’s the definitive story of the Jazz Age.” That’s not the power of the book. The power of the book is its literary power. You get better access to that without decorating it too much—or without decorating it at all, for that matter—with all the trappings of that period.

 

The ideas the three of them discussed are just as interesting today as they were seven years ago, and are particularly relevant with the new movie adaptation. Of course movies and theater are different species, but it is worth thinking about how people decide to appropriate or adapt works in any medium. I haven’t seen the movie yet, but I’m curious how Baz Luhrmann handles the adaptation, especially after seeing Gatz in 2006.


Elevator Repair Service is back at the Walker from May 16-18 performing Fondly, Collette Richland, a new work written by Sibyl Kempson.

Read more about Fondly, Collette Richland in Rachel Jendrzejewski’s recent blog post, Truthful Ambiguities: Sibyl Kempson and ERS at the Walker, or in Julie Caniglia’s Walker Magazine article, The Plot Thickens.

Truthful Ambiguities: Sibyl Kempson and ERS at the Walker

To spark discussion, the Walker invites local artists and critics to write about our performances. This ongoing 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, playwright Rachel Jendrzejewski shares her thoughts in anticipation of Fondly, Collette Richland by Sibyl Kempson, [...]

To spark discussion, the Walker invites local artists and critics to write about our performances. This ongoing 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, playwright Rachel Jendrzejewski shares her thoughts in anticipation of Fondly, Collette Richland by Sibyl Kempson, a new collaboration with Elevator Repair Service that opens for a preview run at the Walker this Thursday.

“It’s a snowball, accumulating, but then at some point the image solidifies, like the snowball gets dipped into a batter and deep fried… yeah, it gets dipped into the Big Daddy fryer…”

Sibyl Kempson and John Collins are finishing each other’s sentences as they search for an apt metaphor to explain how Fondly, Collette Richland, a new play written by Kempson in collaboration with Elevator Repair Service, has been evolving.

It is Sunday morning, less than a week before the show opens for a preview run at the Walker. We’ve been drinking large cups of coffee and pondering the mysteries of life and performance for almost two hours. As John and Sybil elaborate on the fried snowball (“The audience is grease!”), I feel like we’re approaching the benediction of our own funny little church service.

Fondly, Collette Richland rehearsal photo © Jim R. Moore

Fondly, Collette Richland rehearsal photo © Jim R. Moore

The conversation had started with me saying, “I won’t ask you what this piece is about,” and then John saying, “It’s about two hours.” We laughed, and yet as we kept talking, I became pretty convinced that his response was a legitimate synopsis. Fondly, Collette Richland is asking overlapping questions about theater and about being – existential questions that have everything to do with the bizarre mysteries and truths of time. To some extent, it is very much “about” the complex layers of living juxtaposed with the steady march of time. Where do we find ourselves? What’s beyond these walls? What’s in our own minds? What will happen? What won’t?

Numerous recent articles have offered insight into the collaboration between Sibyl and ERS, how they’ve been working (see here and here for some particularly nice ones from the Walker). While ERS is not your standard theater company and Sibyl is not your standard playwright, I’ve been surprised to discover they’re working in a somewhat standard configuration for new play development. The writer churns out pages; she gives them to the director and actors; the company plays with the material; the writer makes revisions; so the loop continues—“only it’s more dynamic,” Sibyl and John agree. While it’s their first time collaborating in this way, they have known each other for many years and share a deeply engrained vocabulary, sense of humor, and innate trust. They’re not afraid to fail in front of each other. This part is particularly crucial, according to John: “I don’t really start getting ideas until things start going wrong.”

Speaking of failure, I bring up a 2011 BOMB interview in which Sibyl described her tendency, as both child and adult, to be drawn to details rather than the larger picture or point – sitting in math class, for example, fixating on the teacher’s mannerisms instead of the lesson. This way of perceiving the world resonates strongly with me, though I’ve long felt like it’s some kind of failure on my part—focusing on the wrong things and missing out on what I’m supposed to be learning. “Oh and they want you to feel the guilt,” nods Sibyl. “But focusing on the ‘wrong things’ can lead to another way of knowing.” That’s been a guiding principle in the making of Fondly, Collette Richland. Sibyl didn’t start with a single clear concept or subject or framework; rather, she set into motion a sea of details (“a kind of organism”), and the collective work has been about getting those details talking to each other. Some details meet quickly, others more slowly—and some never find each other at all. John’s role as director is recognizing how and when details approach each other, a process that requires immense patience, intuition, and trust (“I have to be an active observer”). Over time, larger concrete elements emerge—concrete and yet highly nuanced, complicated, layered. I think of painting, pushing around color and texture until the composition reveals itself.

A few days ago, The Star Tribune published a preview piece about this show. “It’s the first thing that comes up when you Google ‘throws narrative out the window’!” John reports, amused. He’s referring to the headline: “Elevator Repair Service Throws Narrative Out the Window at Minneapolis Theater.” The subhead reads, “New York theater collective Elevator Repair Service gives us a first look at its amorphous new creation.” It’s a great piece; and yet the more we talk, the more it seems clear to me that Sibyl and ERS are not throwing narrative out the window, nor are they making something amorphous. Rather they’re approaching narrative from an unusual angle, exploring new and unexpected shapes it might take. “We’re attempting to look at things in a different way,” Sibyl explains. “It’s not just a fun mess,” John adds. “We’re getting at truth.”

The catch, of course, is that truth is complex. It can be ambiguous. It is maybe always ambiguous (“Nothing’s more truthful than ambiguity,” declares John). Yet even in its ambiguity, truth is specific and real. That’s the nature of our world, of course—the tangible and ineffable all tangled up together. But our culture doesn’t like this kind of contradiction. We want things to be one or the other, order or chaos, not both simultaneously. I ask Sibyl and John about this resistance, why it’s there, and we agree that of course it all comes back around to fear of the unknown. Truth is larger than us, larger than our capacity to articulate it, and facing that reality can be terrifying. John suggests that many people go to the theater to escape the ambiguity of everyday life; yet as a director, he’s interested in illuminating this ambiguity, not evading it. The three of us ponder what is revealed about our fears when we’re unhappy with ambiguity. Sibyl proposes that creative or spiritual practices (some might consider them one and the same) are vital precisely because they teach us to open up to that ambiguity, to come to peace with uncertainty. John shares that one of the most meaningful works of theatre he’s encountered, The Wooster Group’s Frank Dell’s the Temptation of St. Antony, was “confusing and intimidating” to him at first. But he saw it again and again (and eventually worked on it, running sound). Once he realized it didn’t have a singular meaning—that different interpretations and experiences were not only possible, but preferable—he found himself utterly exhilarated.

“Is that the dream you were talking about?” asks Sibyl. “Yes!” exclaims John, and suddenly they’re both very excited. A few nights ago—Friday night, after their first full week of rehearsals in Minneapolis—John had a dream that Liz LeCompte had decided to remount St. Antony, this time in some kind of old house. In the dream, John was having “a very strong emotional reaction” to the piece, “laughing and crying at the same time,” a kind of bizarre joy. Not surprisingly, John’s been thinking of that show a lot throughout this current project, because his work with Sibyl is so close to the heart of theatre that he loves, a “core pursuit” of truth that can’t be found in any other form. The strange emotional reaction in the dream reminds him of a founding goal of ERS: “We wanted people to find themselves laughing and not know why”—encountering truth that transcends intellectual articulation.

We all shake our heads, smiling, as the feeling of the dream dwells for a moment. “I don’t know,” says John, “but I think it bodes well.”

Accumulating Paradox: Cynthia Hopkins and This Clement World

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, playwright/performer Rachel Jendrzejewski shares her perspective on Thursday night’s performance by [...]

The Arctic landscape as seen from the deck of the Noorderlicht, the ship that carried Cynthia Hopkins and the Cape Farewell expedition of 2010. Photo: Cape Farewell

The Arctic landscape as seen from the deck of the Noorderlicht, the ship that carried Cynthia Hopkins and the Cape Farewell expedition of 2010. Photo: Cape Farewell

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, playwright/performer Rachel Jendrzejewski shares her perspective on Thursday night’s performance by Cynthia Hopkins. Agree or disagree? Feel free to share your thoughts in comments!

Somewhere in the middle of This Clement World, we meet a German physicist that Cynthia Hopkins encountered while on an expedition to the Arctic. Or rather, I should say, we meet Hopkins’ impression of the man, as she’s reenacting a lecture that she didn’t manage to capture on film. Every year, this physicist heads to the Arctic before the ice forms, allows his boat to be frozen into place, and stays there until the ice thaws. This endeavor is known as “overwintering,” the same term used to describe things like migration and hibernation, and probably, living in Minnesota, things related to waiting out the harsh conditions of winter. Hopkins-as-physicist tells stories about living in the Arctic, navigating nature, and coming to terms with mortality, declaring choice insights along the way like, “There’s no such thing as human rights in the Arctic!” We are tiny specks in the cosmos, after all, mortal animals just fighting to survive. The audience gazes at breathtaking footage of vast seas, white ice masses, documentation collected from Hopkins’ travels, landscapes that make us feel even more insignificant in the grand scheme of things. “This is not bad, it’s not even sad,” she insists. “In fact, it’s beautiful. It’s life.”

It is beautiful; and yet this character probably will be one of the first to remind us that, despite our small, finite position within the vastness of nature, we humans are rapidly taking nature down—except, no, that’s not quite right—we’re rapidly taking ourselves down. Nature will always be around in some form, but its prolonged hospitality for human life is another story. Later in her piece, Hopkins (now playing an alien from outer space disguised as a man with a moustache) observes that human beings have come to the end of innocence; like toddlers learning about cause and effect, we can see the dire consequences of our actions. There’s no going back to blissful ignorance. Not that we have ever been terribly blissful in ignorance; another character played by Hopkins, the ghost of a murdered Native American woman, points to certain haunting notions of “progress” (“Now we can kill each other so many ways”).

Hopkins presents our current global climate situation, including the role of consumer-driven “progress,” in plain didactic terms: Here is what’s happening. We have choices to make. Now is the time to make them. Sacrifice will be required. Yet amidst the firm clarity of her mission, she inhabits a world of paradox that, at least for me, packs the real punch. Documentary film and autobiographical accounts are layered into a concert structure of utterly transcendent music (including a stellar live band), along with a multimedia environment and array of eclectic fictional and real characters. Observations of crisis exist in meditative suspension, urgency amidst timelessness. Sometimes there’s a palpable tension between these worlds; engulfing sections of music accompanied by those equally captivating Arctic images seem to swell up in visceral response to all the scientific research telling us things most of us have heard but feel helpless to control. Apart from the video, Hopkins herself is the main focus on stage, often in the form of and/or accompanied by life-sized projected videos of herself. Her image seems to be everywhere and vulnerable, but also nowhere, mediated by technology or hidden behind personae (surely the fact that she’s appearing on the heels of Cindy Sherman is no coincidence). Witness versus participation; inevitability versus choice. It accumulates very quickly into something much larger than one human.

“She’s trying to tell a story she do not know how to tell,” remarks Hopkins-as-alien toward the end. And maybe this accumulation of paradox, the impossibility of fathoming the world on our own, becomes the point. Perhaps the real story of climate change begins as we find each other in shared space to look, and listen, and respond, together.

A Letter to Cynthia Hopkins

Dear Cynthia, How are you doing? I’m really looking forward to seeing your performance this weekend. Did you know that the first show I saw in conjunction with the Walker was Accidental Nostalgia? It was part of Out There in 2005 and I was 14. I participated in theater at school, but Accidental Nostalgia broadened [...]

dear cynthia photo

Dear Cynthia,

How are you doing? I’m really looking forward to seeing your performance this weekend. Did you know that the first show I saw in conjunction with the Walker was Accidental Nostalgia? It was part of Out There in 2005 and I was 14. I participated in theater at school, but Accidental Nostalgia broadened my sense of what theater could be. It was a bit different from Ann of Green Gables or The Hobbit: a Musical, and I loved it for that reason. Over the past seven years I saw your other two shows at the Walker and grew alongside the performances. I started noticing different themes, and I related to the themes in different ways.

During this past year, I have been fascinated with memory. In an age when computers can remember so much information, I wonder how we as humans relate to memory and forgetting. I have been asking the question, “If computers can remember so well, is it really forgetting that makes us human?” I see the idea of forgetting as being very loose and more in line with “abstraction”–that we are able to meld our different past experiences in order to figure out what to do in the future. I see this as a different way of looking at forgetting and it makes me wonder if forgetting is a bad thing at all.

Your past work has dealt a lot with memory and forgetting, and I imagine This Clement World is also looking at these ideas. Even though I think that forgetting may be what makes us human, it does come with some consequences. Last December marked the 150th anniversary of the mass hangings of Dakota people in Mankato. Living in Minnesota, we heard a lot about this tragic event, but it has not always been so. It was written out of the majority of histories. This writing out or erasing of certain events could be considered a kind of forgetting.

Cynthia, I wonder what you think about this idea of forgetting and climate change? Are we currently writing it out of our memory?

This also makes me think about dealing with traumatic events on a large scale. How do we cope? How do our future generations cope? What I’m wondering specifically is when is the line crossed between the importance of remembering history and forgiving past generations? This is an interesting line, the line between remembering and forgetting. They each have their benefits and disadvantages.

I look forward to seeing your work through the lens of my experiences. I hope to relate it to my interest in memory and look forward to seeing other ideas you bring to the table on this and other subjects.

Thanks for your work and making me think.

Sincerely,

Nicola

LISTENING MIX // Cynthia Hopkins

LISTENING MIX provides a musical preview for artists visiting the Walker. Combining their work with sounds from a variety of contextual sources, LISTENING MIX can be experienced before or after a performance. Before Cynthia Hopkins brings This Clement World to the Walker this weekend (March 7-9), get to know her musical side with this week’s [...]

Cynthia Hopkins, Photo: Pavel Antonov

Cynthia Hopkins. Photo: Pavel Antonov

LISTENING MIX provides a musical preview for artists visiting the Walker. Combining their work with sounds from a variety of contextual sources, LISTENING MIX can be experienced before or after a performance.

Before Cynthia Hopkins brings This Clement World to the Walker this weekend (March 7-9), get to know her musical side with this week’s LISTENING MIX.

Remaining traditional with instruments and song forms from folk and country, Cynthia Hopkins makes a unique statement with her soulful yet vulnerably honest storytelling. Her courageous voice drives emotional melodies to create a deeply American sound. Down to earth and amazingly original, Hopkins sings of addiction, aliens, climate change, and more. Within this music mix, I’ve included sounds which are more classic and others which are more experimental. For example, there are some oldies such as Woody Guthrie and Jean Ritchie and freak-folk newbies such as Larkin Grimm and Joanna Newsom.

LISTENING MIX // Cynthia Hopkins by Listening Mix on Mixcloud

Cynthia Hopkins / Interlude / 0:0
Woody Guthrie / This Land is Your Land / 2:37
Jean Ritchie / Careless Love / 5:20
Cynthia Hopkins / Like This / 7:45
Ella Jenkins / I’m Gonna Sing / 12:50
Josephine Foster / I Could Bring You Jewels / 14:12
Marissa Nadler / Loner / 16:19
Cynthia Hopkins / For Your Music / 19:24
Marissa Nadler / Loner / 23:16
Ô Paon / La Cible / 28:05
Cynthia Hopkins / For Those in Peril on the Sea / 32:04
Igor Stravinsky / Les 5 doigts pour piano solo / 35:18
Larkin Grimm / Blond and Golden Johns / 36:18
Cynthia Hopkins / The Future / 39:26
Joanna Newsom / On A Good Day / 43:09
Jessie Mae Hemphill / Standing In My Doorway Crying / 44:56
Gloria Deluxe / Come On / 49:39

 

For more, read about the Minnesota musicians supporting Hopkins in her performances and a recent Walker interview between Hopkins and meteorologist Paul Douglas.

Cynthia Hopkins: The Luxury of Inaction, the Ease of Destruction

In an interview with Tom Michael for Walker magazine, Cynthia Hopkins described becoming aware of her own human fragility while on a trip to the Arctic with Cape Farewell, a nonprofit dedicated to raising awareness around climate change to spur cultural shifts leading to sustainable practices. Without markers of scale, distance became difficult to gauge, [...]

In an interview with Tom Michael for Walker magazine, Cynthia Hopkins described becoming aware of her own human fragility while on a trip to the Arctic with Cape Farewell, a nonprofit dedicated to raising awareness around climate change to spur cultural shifts leading to sustainable practices. Without markers of scale, distance became difficult to gauge, perspective shifting along with realizations of both the enormity of the landscape and, in comparison, the frail nature of one’s own life. In preparation for this weekend’s performances of This Clement World–and Saturday’s post-performance audience discussion, SpeakEasy, which takes place in the Balcony Bar–here’s a look at key issues at play in Hopkins’ work.

Cynthia Hopkins, This Clement World. Photo: Pavel Antonov

Cynthia Hopkins, This Clement World. Photo: Pavel Antonov

Where is she coming from? 

Part documentary, part folk music-infused theater, part call to action, This Clement World addresses the global issue of climate change through a relatable, human-scaled lens. Hopkins frames her multidisciplinary performances as storytelling based in alchemy. Starting from a point of disturbance, she forces confrontations with personal demons and sociopolitical crises, plumbing this darkness to emerge bearing a message of hope, through theatrical productions that educate, stimulate, and entertain.

Through shifts from personal to global, Hopkins reveals a portrait of the human being in the world – unique and beautiful, but also responsible to the future, capable of change, and accountable for decisions. Describing influences in an interview for Bomb magazine from Bertolt Brecht to Tadeusz Kantor and Laurie Anderson, Hopkins situates herself in a lineage of theater practitioners who not only comment on social issues, but also self-reflexively draw attention to the act and allure of theatre-making itself. This Clement World entices through music, storytelling, and beautiful footage of the Arctic, but Hopkins also pushes back – directly addressing the audience about climate change and even questioning her own metaphors.

Where are we going? 

Hopkins draws from her own struggles with alcoholism and drug addiction to develop addiction as a metaphor for reliance on fossil fuels – a dependence on that which is causing our own slow, progressive destruction. This comparison brings forth both the challenge of weaning ourselves off fossil fuels and the possibility of self (and social) transformation through actively, diligently developing different practices. Her metaphor also manages to add a physical, bodily component to the climate issue. As a population becomes accustomed to the ease provided by fossil fuels, the more that is consumed, the more normalized the behavior becomes, the more we want, the more we need. Addressing climate change in this regard means assessing our own personal addictions and culpability. It means changing daily habits, overhauling systems, and perhaps altering other fundamental patterns – a consumer economy based on disposable commodities and the disproportionate over-use of resources by a relatively small proportion of the global population.

Underlying Hopkins’ metaphor is the luxury of inaction. Focusing on various other immediate crises, climate change may appear as a distant issue, a problem that we can get to later on. In A Conversation on Climate Change, the Walker brought together specialists to focus on the science surrounding this issue and the ramifications that are already being observed – changing weather patterns, melting Artic ice, the increase in instances of extreme weather. As Hopkins notes, this is a pressing issue and a significant time to be alive, for what is or is not done now will have considerable consequences for future generations.

Photo: Ian Douglas

Photo: Ian Douglas

Who is speaking? 

In This Clement World Hopkins both relates her own experiences and becomes a variety of characters – an alien, a visitor from the future, and the ghost of a Native American woman murdered during the Sand Creek massacre in 1864. Each character provides a distinct perspective, a means of interfacing with the audience and another tactic for getting the point across that something needs to be done. In particular, although the ghost does not speak, her emergence brings forth one thread of a long history of environmental destruction intertwined with violence, where those with the least power endure the most. Turning from the grand suffering of the plant and future generations to the immediacy of violence, climate change might be viewed as the crest of a building wave poised to engulf individuals and whole communities. As this issue is addressed – or not – how will victims be represented, how might their stories be told, and by whom? In a conversation with Walker web editor Paul Schmelzer and meteorologist Paul Douglas, Hopkins highlights other aspects elaborated by this character – the interdependence of humans and the natural world, as well as the impermanence of a way of life, the inevitable change, by necessity or choice, of unsustainable practices.

What’s at stake? 

According to a UN report, the world population is set to increase from 7 billion to 9 billion by 2050. This anticipated change means that if only small actions are taken, such work could easily be off-set by population growth alone. The concern goes beyond necessities such as water, energy, food, or land, to include the perpetuation of consumption habits. Isolating just one piece of this issue is telling – the United States currently houses less than 5% of the global population, but uses roughly a quarter of the world’s fossil fuel resources. At A Conversation on Climate Change, the immediacy of the issue and the need to do something now was brought to the fore, leading to the question of how to tackle such a massive personal – personal action, or perhaps a movement? More realistically, it was proposed that the incentive to change will likely come not from rhetoric of doing right by future generations, but rather profits to be made from solutions to impending, global crises.

Tackling climate change will likely lead to an array of debates around initiating and managing large-scale practices, yet the urgency to do something remains potent, for in this instance, both action and inaction have consequences.

See you this weekend…

Cynthia Hopkins, The Clement World, March 7-9, 2013

Join us after the show on Saturday, March 9, in the McGuire Theater’s Balcony Bar for a SpeakEasy — an informal post-performance audience discussion. This week’s conversation will be facilitated by Walker Art Center tour guide Barbara Davey and choreographer Jennifer Arave.

The conversation is on-going…

Please share thoughts, comments, and questions below!

The Evolution of a Symbol: A SpeakEasy for Ganesh Versus the Third Reich

A SpeakEasy is an informal audience discussion facilitated by a Walker Art Center tour guide and a local performer or choreographer. Today’s edition highlights themes shared during a conversation on Saturday, February 2, about Back to Back Theatre‘s Ganesh Versus the Third Reich. This SpeakEasy was led by tour guide Mary Dew and local arts [...]

A SpeakEasy is an informal audience discussion facilitated by a Walker Art Center tour guide and a local performer or choreographer. Today’s edition highlights themes shared during a conversation on Saturday, February 2, about Back to Back Theatre‘s Ganesh Versus the Third Reich. This SpeakEasy was led by tour guide Mary Dew and local arts and culture guru from Salon Saloon, Andy Sturdevant.

BACKtoBACK_2013_GANESH_329_W

A symbol designates our most powerful feelings, beliefs, and commitments. How can a single image symbolize totally opposed world-views? For a millennia the swastika was a symbol of auspiciousness in Indian religions, but it most recently symbolized murderous hatred. Once we are aware of this, what do we see when we see the swastika? Can it be both? Can it be anything but both? A symbol has a reference, it has significance, and these change over time. The swastika has gone through several evolutions in meaning before its appropriations by the Nazis. In addition to its meaning in Indian religions, the swastika represents the octopus that created the world in native Panamanian culture, and has been found on numerous artifacts from Africa, to ancient Greece, and in European antiquity. Does the association with Nazi Germany atrophy the swastika’s development as a symbol in Western culture?

(1) 150px-HinduSwastika.svg (2) 220px-Samarra_bowl (3) 150px-Swastika_iran (4) 70px-Chromesun_4_uktenas_design southeastern ceremonial complex (5) 200px-Jewish_swastika (6) 190px-Lentosotakoulu.svg latvian airforce (7) 150px-Flag_of_the_NSDAP_(1920–1945).svg

In Saturday’s SpeakEasy, audience members discussed whether a symbol could be retrieved from the cruelty it once inspired. The play was powerful enough that the audience was willing to humor the idea that the swastika could be a positive image. The discussion showed this in two ways: an analysis of power and a conversation about the use of images in print and media. The play expanded what the audience was willing to think about, and they talked about it several ways. They talked about the ability of a symbol to change: can it ever change? Or does significance accumulate? Can it be relieved of any of its past usage, or forever be burdened by all of its appropriations? These questions were the theoretical starting points for the audience and included playful imaginings of whether an ad campaign could adopt the image of the swastika without international backlash. While the speculation was far-reaching, ultimately audience members felt that symbols are so powerful that we cannot predict how they will transform in the future (while as the play demonstrated, symbols are transformed all the time).

Used for Whatever Purposes: Symbolism, Power and Ganesh Versus the Third Reich

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, Andy Sturdevant, host and creative director of Salon Saloon, shares his perspective on Thursday night’s Ganesh Versus the [...]

Photo courtesy the artists

To spark discussion, the Walker invites local artists and critics to write overnight reviews of our performances. The ongoing Re:View series shares a diverse array of independent voices and opinions; it doesn’t reflect the views or opinions of the Walker or its curators. Today, Andy Sturdevant, host and creative director of Salon Saloon, shares his perspective on Thursday night’s Ganesh Versus the Third Reich by Back to Back Theatre. Agree or disagree? Feel free to share your thoughts in comments!

In a 2010 interview, director Oliver Hirschbiegel was asked about the many, many Internet video parodies of a scene from his 2004 film Downfall, where an increasingly crazed Adolf Hitler (Bruno Ganz) appears to be ranting to his staff about everything from Twitter outages to Sarah Palin to Kanye West. Hirschbiegel said this of these appropriations: “The point of the film was to kick these terrible people off the throne that made them demons, making them real and their actions into reality. I think it’s only fair if now it’s taken as part of our history, and used for whatever purposes people like.”

Bruno Ganz’s performance is referenced in Back to Back Theatre’s production Ganesh Versus the Third Reich, as is Charlie Chaplin’s performance in his film The Great Dictator. As masterful as both cinematic performances are in their own ways, both are also, as Paul Schmelzer puts it in his great interview with Back to Back artistic director Bruce Gladwin in the Walker magazine, an “embarrassingly extreme reduction of the evil of Hitler.” By definition, a symbol, no matter how powerful, can never encapsulate the full range of the experiences it represents. Hirschbiegel has said that in his film, he sought to portray Hitler in a more three-dimensional way, as a broken, pathetic human, and therefore robbing him of his symbolic power. It’s the frothing, pathetic quality of Ganz’s performance in the film, though, that makes the Downfall clip such an attractive target for parodists and meme artists. Who gets the right to use a symbol, and to what ends? Symbols are, in the end, about power.

Bruno Ganz in Downfall

It’s those questions of power that animate Ganesh Versus the Third Reich more than any other idea. Only a small part of the play, really, is about how the power of a symbol can be used, co-opted or reclaimed. The larger question is about who has the power to use, co-opt or reclaim symbols, and what can be done with that power.

As you know already if you’ve read about the show, it depicts a fictionalized version of the Back to Back company writing and rehearsing a show about Ganesh traveling through time and space to Nazi Germany to reclaim the swastika from Hitler. The theater company are not Jewish or Hindu — they’re white Australians. Four of the five of the actors, though, are “perceived to have intellectual disabilities,” in the words of the company.

The production process they take us through, of course, is fraught with these questions of whether or not creating such a show is good art, but if it’s even appropriate or ethical. On top of this are larger questions of power dynamics within the group. The director David, played by Luke Ryan, has that smarmy, condescending quality that certain influential members of the creative community sometimes have, and over the course of the show, his creative clashes with the rest of the cast take on a shockingly brutal quality. And the abuse is not a one-way street; the members of the cast can be incredibly cruel to one another. At one point, the show’s writer and its Ganesh (Brian Tilley) off-handedly castigates some of the other members for their speech impediments. It’s not easy to watch.

The show asks a lot. Sometimes literally: viewing the audience and addressing what is, in the production, the empty seats of the theater where the rehearsal takes place, David asks the unseen audience if they’re perverts, there to see a “freak show.” The woman in front of me actually spoke out loud, in a way that suggested she was shaken by this accusation, a soft but resounding “No!” Questions of exploitation, privilege, co-option and power are weighty ones.

It’s a tough show, but a very rewarding one. At the end, the outpouring of love and admiration from the crowd was matched only by the enthusiasm of the actors onstage. It felt like we’d all been through a quite a journey together. There is a great power, too, in theater, and it’s a power Back to Back wields masterfully.

Backstage Haiku: Back to Back Theater

The last Out There show! The sets and lights will delight… Ganesh says “GO NOW!”  

The last Out There show!

The sets and lights will delight…

Ganesh says “GO NOW!”

 

Head of Ganesh

Head of Ganesh

I Am the Real Mimosa: A SpeakEasy for (M)imosa

A SpeakEasy is an informal audience discussion facilitated by a Walker Art Center tour guide and a local performer or choreographer. Today’s edition highlights themes shared during a conversation on Saturday, January 26, about (M)imosa/Twenty Looks or Paris is Burning at the Judson Church, by Cécilia Bengolea, François Chaignaud, Marlene Monteiro Freitas, and Trajal Harrell. [...]

A SpeakEasy is an informal audience discussion facilitated by a Walker Art Center tour guide and a local performer or choreographer. Today’s edition highlights themes shared during a conversation on Saturday, January 26, about (M)imosa/Twenty Looks or Paris is Burning at the Judson Church, by Cécilia Bengolea, François Chaignaud, Marlene Monteiro Freitas, and Trajal Harrell. This SpeakEasy was led by tour guide Skye Stauffer and local arts and culture guru from Salon Saloon, Andy Sturdevant.

Inspired by the 1990 documentary Paris is Burning, which follows the vogue dance scene in Harlem in the 1980s, (M)imosa investigates the hypothetical question of what contemporary dance would look like today if vogue had the same influence as the Judson Dance Theater on the evolution of the art form.  Utilizing elements of time, space, persona, the four artists address the question of “what is real” while trying to convince the audience that each of them is “the real Mimosa.” The element of “real” is the dominant theme, explored through song, dance, story-telling, and costuming, challenging audiences perception of gender, sexuality, and what it means to be comfortable in your own skin. After the show, audience members gathered in the Balcony Bar to discuss what they saw. Here are some key topics:

(M)imosa_20LooksM_MianaJun_001_WVoyeurism
The house never went dark, except during a few sections. Performers were in audience, talking to people, to each other, drinking tea, eating. The audience quieted when Freitas took the stage, topless. Even as she began dancing, the lights stayed up and the other performers remained on the sides or in the audience, giving the performance a rehearsal quality, making the viewers aware that they were watching a very intimate scene of artistic and personal exploration. As the audience watched the performance, the performers watched each other, moving seamlessly between being viewers and performers. As an act was happening on stage, there was often something just as captivating happening in the audience, forcing the audience to choose what to look at and where to look. Costumes and props scattered throughout the audience brought on interactions between the artists and viewers that turned several audience members into performers themselves.

What is male? What is female?
From the very beginning, gender lines were blurred. Freitas performed topless for the majority of the show – wearing purple lingerie for one section then doing a Prince impersonation shortly after, Bengolea performed a section wearing a strap on penis then later performed in a red dress, Chaignaud seamlessly shifted between elaborate drag costumes to street clothes, while Harrell wore khakis and a sweater the entire show. The obscured gender lines were less about sexuality and orientation than they were about identity and self-actualization.

Will the real Mimosa please stand up?
In the beginning, each performer introduced themselves as “Mimosa.” In subsequent pieces they explained what made them “Mimosa” and how they came to identify with that word. At the end, they each made their case for why they are the “real Mimosa.” So who is the real Mimosa? In the film Paris is Burning, being “real” meant to inhabit a persona so fully that you could walk down the street and no one would question whether or not that’s the “real” you. In (M)imosa, the performers committed to each character, each persona, so that the audience couldn’t tell when they were in character or not. Their use of costumes, makeup, prosthetic, and so on, did not mask their true selves, but enhanced it. The performers utilized all that culture has to offer to highlight that there is not a singular definition of what is real. People have many faces, persona, attitudes, ideas and, like Mimosa, they change, evolve, and grow.

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