Posts Tagged ‘form’

From the Archives: Lighting the Body in Space (Part 1)

Friday, March 26th, 2010

Note: This post first appeared in October 2006. I thought it was a nice compliment to my post last Monday

Something I have not spoken of in this forum, at least not much, is the relationship of light to the performer. Concept, space, time and story are all here, but what of the performer? First, before anything, we are lighting the performer. Be they dancer, singer, actor or DJ. The performer and their body.

But what is that body? In dance it is Body as kinetic sculpture. In theatre it is Body as language made form. In opera it is Body in the world. On the dance floor it is Body as extended psychic presence. How do we see these bodies? What are they and what do they mean? Do we see them differently?

Body. Literally it is a physical composition of living cells. It is organic matter. And it reacts to light in a particular and unique way because of that nature. One of the primary qualities of light that can assist us in doing this is color. Through the use and manipulation of color one can make the body appear dead or alive. Real or artificial. The control of and transformation of the skin tone of the performer is a vital and necessary aspect of the lighting designers job.

cabaret_pasties

In 1986, John Gleason wrote a series of articles for Lighting Dimensions magazine titled “What is the Color of White Light?” In it he explored the myriad variety and variation that commonly comes under the title ‘white light.’ This light refers to both the cold dead green of fluorescent lighting and the vital red warmth of a candle. White light is not a single thing, rather it is a variously aspected dynamic transformative entity.

Transforming skin tone as I mentioned above does not necessitate heavy use of chromatic color, although that too can be effective. Rather the very subtle alteration from a slight green to a slight red can radically alter our entire perception of a body in space. The line between life and death is thin and mutable.

wheel1

Angle too is a key element of this revelation of the body. The low side lighting so common in dance helps to bring out the sculptural nature of the human form. The angle of the light determines, by necessity, the angle of the shadows. Thus one is designing not only the light, but also the shadows on a performers body.

But then this performer exits within some context. They exist in some physical location, but also in a psychological space as well. So the surrounding environment must be lit to show them and their relationship to that context. As each and every element is added to the equation the frame of reference changes and the balance shifts. It is a constant negotiation. An ever shifting lens that must keep a narrow depth of field on the performer. The focus must always be clear. Sometimes that is difficult and sometimes impossible, but it must always be the first intent.

Medea with Chorus

How a body is revealed determines how we interpret their words and actions. Do we trust them or not? Are we looking for comedy or tragedy? Is it ok that we are confused? What is the nature of their soul?

Light does not and can not answer these questions. Light can be a lens through which these questions are asked. Light can make an action seem natural or forced, it can cause our initial impression to be one of trust or mistrust, confusion or clarity. The focus of the composition can in many ways determine the focus of the performance. Light can not hide a bad performance, but it can make a good performance great.

Lighting the Body in Space (Part 3)

Sunday, October 15th, 2006

The human form might be a constant consideration when lighting a performance, but the context in which it is found is always different. One must negotiate between two nonnegotiable situations, the body and the surrounding context. What the body looks like is determined by that context. What the body can look like is always limited by practical things like walls and windows and fabrics that stop or allow various levels of light into a space.

composition

Scenic designers, in many ways are lighting designers, though often this aspect of their work is not recognized(even by them!). If there is a solid wall, for example, to one or both sides of the performance space, low angled sidelight will not be allowed on the body and other solutions in the lighting must be found. Sometimes the visual flow of the scenery determines the angles and directions the light moves, not because of some physical barrier, but out of a sense of harmony and balance. Or discord and conflict.

backdiagonal

In the final analysis it is a human body standing in some space. The aesthetic of modern dance arose from a minimalism by economics yet has evolved into a minimalism by design. What was at first seen as a clever way to save money on fancy scenery and props has turned into an ingenious means of communicating time and space and the relationship of the human form thereto.

frontdiagonal

One of the basic principles of modern dance is the neutral space. A “black box” that can be transformed through lighting into vast landscapes of the human psyche. Lights are arranged in many different angles and directions with myriad colors such that through the use of a single light plot any number of styles and locations can by presented. Infinite interpretations of the human form are allowed.

backlight

At NYU I worked as the resident lighting designer for the Dance Department for my last two years. Over the course of the school year the department presents around 15 dance concerts with 8-12 dances per concert. The lighting is split between the two resident designers and a handful of guest designers. Leaving each resident designer with approximately 50 dances per year to light.

Lighting 50 dances in a 30 week time span affords one quite an opportunity to experiment with lighting the human form. The aesthetic of the dance department falls solidly within the contemporary modern/post-modern styles and the lighting set up is based on that as well. There is lighting devoted entirely towards lighting the skin and costumes, and there is lighting devoted to the temporal architecture of the stage and lighting that falls somewhere in between.

frontlight

Lighting the body in space means navigating between the body as pure form, as Object and the body as psychological construct, as Subject. These two aspects are not mutually exclusive. In fact, this dual nature of the human form is integral to the performative body on stage. At the level of formal composition the speaking body must stand apart from the background. At the psychological level, the Subject must be detached to a greater or lesser degree from its environment.

A balance must be found in every lighting situation between the Body as Subject and thus separate from its environment and Body as Object and aspect of environment. Textually these differing aspects of Self flow in and through the dynamic character. So too can and must the lighting address these various currents of Self. In all theatrical idioms, but especially in minimalist and symbolist styles the fragile and shifting nature of the Self is brought to full view through lighting.

compositionwithcolor

Lighting the Body in Space (Part 2)

Friday, October 13th, 2006

Live performance, no matter what the medium, has one unique quality that runs through it. No matter the scale, be it a 3000 seat opera house or a 30 seat black box, the unit of measurement is that of the human form. The body. The average height of a human being is between five and six feet. Quite often the proscenium opening will be over five times that size. That space is filled with scenery and people, yet in the theatre we are often supposed to see one or two people at a time selectively. How does this occur?

composition

Staging is a key factor. One person in a group might be difficult to notice apart from that group. Yet if sixty people are looking at one person, we see the one person. The focus becomes clear.

Similarly setting and costume can help. If a room is green and the sixty people are dressed in blue and one is dressed in orange, we will pay attention to the one in orange. Again the focus becomes clear.

But often we do not want such gross generalizations of focus. Perhaps everyone in the crowd is talking to one another, including the one we want focus on. Perhaps even our body of interest is wearing blue. What then?

sidelight

Through subtle transformations of lighting we can guide the focus to the appropriate speaking body. Various visual cues can be given to help us see what we should be looking at. Color can be a useful tool, as can the angle of the light and the revelation of the sculptural form of the body. When one looks out over a great distance, objects that are close to us appear clear and in great detail. When they get further and further away they flatten out and begin to take on a blue/purple cast.

toplight

In the theatre we can use these principles of nature to guide our decision making. We can apply them literally to make various “naturalistic” effects. But more interestingly they can be applied dramatically to lend a sense of tension and urgency to a scene. Perhaps a scene deals with the conflict between two characters in different psychological spaces. What nature takes as two aspects of the same thing can be deconstructed and recombined to create a sense of visual tension that matches the psychological tension on stage.

lowside

We have a tendency to equate bright clear illumination with the truth. Or with a particular kind of truth. And shadow, consequently with with lies and deceit. Yet the body hides its existential truth in the artificiality of full shadowless illumination. The Theatrical Body is Language made form. That language needs its pauses and punctuation, its shadows, as much as it needs its nouns and adjectives, its highlights.

uplight

While yesterday I spoke about different performative forms having different notions of the body, in truth it is more a matter of balance. Richard Foreman‘s Theatre utilizes the Body as Kinetic Sculpture as much as Body as Manifested Language. William Forsythe‘s Ballet utilizes Body as Manifested Language as much as Body as Kinetic Sculpture. In the end the final composition of the text(aural, linguistic and kinetic) helps determine the final composition of the design. It gives us clues towards negotiating the various currents of visual storytelling, dramatic tension and focus.

compositionwithcolor

Lighting the Body in Space (Part 1)

Thursday, October 12th, 2006

Something I have not spoken of in this forum, at least not much, is the relationship of light to the performer. Concept, space, time and story are all here, but what of the performer? First, before anything, we are lighting the performer. Be they dancer, singer, actor or DJ. The performer and their body.

But what is that body? In dance it is Body as kinetic sculpture. In theatre it is Body as language made form. In opera it is Body in the world. On the dance floor it is Body as extended psychic presence. How do we see these bodies? What are they and what do they mean? Do we see them differently?

Body. Literally it is a physical composition of living cells. It is organic matter. And it reacts to light in a particular and unique way because of that nature. One of the primary qualities of light that can assist us in doing this is color. Through the use and manipulation of color one can make the body appear dead or alive. Real or artificial. The control of and transformation of the skin tone of the performer is a vital and necessary aspect of the lighting designers job.

cabaret_pasties

In 1986, John Gleason wrote a series of articles for Lighting Dimensions magazine titled “What is the Color of White Light?” In it he explored the myriad variety and variation that commonly comes under the title ‘white light.’ This light refers to both the cold dead green of fluorescent lighting and the vital red warmth of a candle. White light is not a single thing, rather it is a variously aspected dynamic transformative entity.

Transforming skin tone as I mentioned above does not necessitate heavy use of chromatic color, although that too can be effective. Rather the very subtle alteration from a slight green to a slight red can radically alter our entire perception of a body in space. The line between life and death is thin and mutable.

wheel1

Angle too is a key element of this revelation of the body. The low side lighting so common in dance helps to bring out the sculptural nature of the human form. The angle of the light determines, by necessity, the angle of the shadows. Thus one is designing not only the light, but also the shadows on a performers body.

But then this performer exits within some context. They exist in some physical location, but also in a psychological space as well. So the surrounding environment must be lit to show them and their relationship to that context. As each and every element is added to the equation the frame of reference changes and the balance shifts. It is a constant negotiation. An ever shifting lens that must keep a narrow depth of field on the performer. The focus must always be clear. Sometimes that is difficult and sometimes impossible, but it must always be the first intent.

Medea with Chorus

How a body is revealed determines how we interpret their words and actions. Do we trust them or not? Are we looking for comedy or tragedy? Is it ok that we are confused? What is the nature of their soul?

Light does not and can not answer these questions. Light can be a lens through which these questions are asked. Light can make an action seem natural or forced, it can cause our initial impression to be one of trust or mistrust, confusion or clarity. The focus of the composition can in many ways determine the focus of the performance. Light can not hide a bad performance, but it can make a good performance great.

Content with form

Monday, April 17th, 2006

In a comment on one of Zay’s posts I referenced an article by David Steindl-Rast titled The Mystical Core of Organized Religion. While the essay itself focuses around the relationship between Mysticism and Religion, it is directly applicable to the issue of attempting to describe creative consciousness. Here is an excerpt.

What happens with ritual? At first, as we have seen, it is a true celebration. We celebrate by remembering gratefully (everything else is optional). The particular event that we celebrate merely triggers that grateful remembrance, a remembrance of those moments in which we are most deeply aware of limitless belongings. As a reminder and renewal of our ultimate connectedness, every celebration has religious overtones, echoes of mystical communion. It is also the reason why, when we celebrate, we want all those who belong to us in a special way to be present. Repetition also is a part of celebration. Every time we celebrate a birthday, for example, that day is enriched by memory upon memory of all previous ones. But repetition has its danger, especially for the celebration of religious rituals. Because they are so important, we want to give them the perfect form. And before we know it, we are more concerned with form than with content. When form becomes formalized and content is forgotten, ritual turns into ritualism.

I remember a teacher of mine once saying that the purpose of training is not to teach you form, but rather to hold you up when inspiration fails (and opening night is a week away). Working in a performative medium necessitate working under a deadline. At some point the work is presented before an audience, finished or not. One does not have the luxury of waiting for inspiration to strike. Rather we must hunt inspiration ruthlessly as though we were starved and it is all that might give us sustenance.

I have had my work delayed by storms and technical difficulties and all manner of things. Yet the audience arrived faithfully at the opening night expecting a whole and complete work. And we were not afforded the luxury of delaying that night. The moment of creation must be funneled through the training and indeed the training might cause one to work with greater depth and alacrity, but without the inspiration it is all just noise.

That moment of creative union with the universe is a strong and powerful and indeed personal moment. One can attempt to reverse engineer the process, to teach a method, or study a technique but this is not the moment. The moment is inside. It is a process. It is an orientation of the entirety of ones being towards the work. Vision changes, hearing changes, time and space change. An inversion occurs, and for a moment they are contained by you and you are limitless, bringing worlds and universes into being. It is the orgasmic moment of the sexual poetics of consciousness.

And for you it is different. And for them it is different. And for each of us, that moment is wholly unique and highly personal. The world becomes us. And both transform. Attempts may be made at descriptions, but that can only go so deep. Descriptions can only follow the barest outline of the shell. The container. It might be able to touch some part of the form, but not the content of experience. And that is the trick, to stay truly in touch with the source of our creative energy and not lose it in the formalism of training or ritual. To return to the essay I began this post with, “before we know it, we are more concerned with form than with content. When form becomes formalized and content is forgotten, ritual turns into ritualism.”


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