Posts Tagged ‘situationists’

Lyrical Terrorism and the Physics of Ontology

Wednesday, April 26th, 2006

A while back Zay put out a call for a New Lyricism. He said:
And it has to be poetry.

It has to be poetry.

It has to take part in the New Lyricism.

What’s on the page has to dance on the page.

The idea of lyricism and dance being connected is an important one when thinking about matters of aesthetics. In writing, the distinction between prose and poem is clear. When something is prosaic(in a descriptive not derogatory way) we immediately know what is meant. It is perhaps more literal. There is a plain blankness to the work. It may well be beautiful, but its beauty lies in a descriptive rather than imaginative world.

In painting this distinction between prosaic and poetic can be seen in the differences between Ingres and Rothko. Now I understand that any duality I set up here is merely for the sake of argument and in fact there is a poetic quality in the prose and a prosaic quality in the poetry, but my point has to do with orientation in the world. It is an aesthetic physics of Being. These are the forces exerted in an ongoing creative ontological quest. This orientation is important. Beyond important it is the crux of the aesthetic pursuit.

Dance and dance lighting is the most obvious example of poetry in theatre. I have heard numerous people from varying backgrounds say something to the effect of ‘dance is to theatre what poetry is to prose.’ And indeed it is poetry in time and space. It is the physical embodiment of the poetic spirit. But in a way that is not the best test of the poetic orientation. After all, one can write a prosaic sonnet. Can one write a poetic essay? Yes. And there is a clear test of the poetic orientation.

In lighting dance, everyone’s poetic side comes out. In lighting Brecht or Ibsen it is not so clearly defined. One thing I love about minimalism is that it affords one the opportunity to do poetic works like this. The minimal and terse visual language of this kind of work is fantastic and is very different than the minimalism of dance.

A sonnet and an essay share few if any similarities in formal structure, while a poetic orientation holds a logical undercurrent in everything it touches. The New Lyricism is not so much new as it is a revaluation of the poetic in literature. And this is an important and necessary resistance to the prosaic world of popular culture. Escapist entertainment is nearly always prosaic as it need merely describe another world. It is a closed system to a large degree. Poetry is dangerous. It is an open system. It sketches a world and calls out the imagination to fill in the rest.

The imagination is the most powerful weapon available to us in resisting the encroaching power of totalizing spectacular culture. Even while the spectacle will recouperate everything into its mass production of thought and experience, it cannot absorb the imagination. It cannot absorb the imagination so long as we, as individuals and as a culture, still hold within us the capacity to use the imagination. Art is a game of ontological terrorism against the dark forces of mass culture. It is an insurgency structured around fourth generation media. It understands that poetry is the most dangerous weapon against consumer culture. Possibility embodied in time and space.

Local Networks and Redefining the Regions

Sunday, April 23rd, 2006

I have been writing a lot about the networked stage recently, an idea originated by Zay Amsbury. I feel this is a valuable conceptual model and one worth further investigation I also feel it generates an incomplete model. While it can serve to tell us how things might work, it does little in terms of content. While I think this is a great asset I feel that discussions of content are of equal or perhaps greater importance.

The New Humanism, brought out in recent discussions, is an important vector of thought regarding the future of theatre. As the world becomes increasingly technologically advanced there might be a tendency away from the human as subject as we get carried away with technology. There is a tendency away from the immediate and towards the Spectactular. Cirque du Soliel, the Broadway Musical, or the West End. These are all examples of Spectactular entertainment.

Where I differ from the Situationists is that I do not feel there is an inherent detriment to humanity in spectactular society. Quite the contrary I feel it has a very important role to play in the social functioning of a culture. As technological life becomes increasingly demanding there is a need for release from that and nothing short of sex offers that release like spectacular entertainment. The ever present danger however is that the seduction of the spectacular will reduce ones impulses towards direct live interaction to zero.

Blogging and social networking technologies can provide one vector of resistance against the totalizing forces of spectacular society. By their very nature they are interactive. The problems with them lie in the virtuality of their existence. Every interaction is mediated through a computer screen. Human touch and human speech are not allowed due to the very nature of the mediums themselves. We do not yet know the full implications of these new technologies on society. Further, technological advances outpace our cultural ability to integrate the technologies into daily use.

Major media outlets, be they film, the recording industry or commercial theatre are too large to maneuver around the changing pace of technological growth. They can integrate technology faster because of their size and wealth, but lack the capacity to come to terms with it on an ontological level. Theatre at the Regional level or smaller, on the other hand, is highly maneuvarable and contains within it the ability to adapt quickly to changing social and cultural forces.

I have seen an interesting trend of late in discussions with people about how to relocate theatre in a more centralized cultural location. Several people, totally independent of one another, have spoken of creating theatre spaces that serve as community centers. This is not community theatre where you politely clap for your next door neighbors poor performance. This is a return to theatre’s foundational source of power. The first theatre was around the campfire, telling stories after the hunt, or a shaman telling of spirits to be wary of. The regional theatre movement first started as a means of bringing high quality theatre to communities outside the major theatre centers. The member companies of the League of Regional Theaters do an amazing job at producing work for geographically specific audiences.

There is a movement gaining momentum among younger theatre practitioners to revitalize some of these older LORT theatre’s. A resurgence of this movement on the way. As the spectacle grows, so too does the countervailing forces searching for more demanding and engaging works. This is work that understands why we must play together. Work that speaks to a specific locality, a singular time and place, yet brings us out into a larger world when the curtain comes down. Work that asks you to question some of your basic assumptions about life, the universe and everything. Work that leaves an audience demanding more because once awakened, the hunger for truth is insatiable.

Stories and Inspiration

Sunday, April 2nd, 2006

It’s Greek Day in Astoria, so I thought I would begin with a few words on that Spanish painter El Greco.

El Greco is a painter who truly understands light. He recognizes the power of light and shade and uses it to illuminate the most profound of human truths. In his hand light can not be a mundane thing. Even when the light comes from a specific source, sun or candle or angel it is no mundane thing. El Greco understood that light must simultaneously be the candle and a reflection of the human soul. It is both inner and outer truth.

There are many painters who do this and I am not making claim to some hierarchy of value. Rather I am considering his vision as one rigorously disciplined and always maintaining a clarity of purpose. Like Prospero, Domenikos Theotokopoulos was a spiritual exile in his native land. For both of them it took exile, one forced and the other self imposed, in order to achieve the fullness of their vision.

The chiseled faces in El Greco’s work speak to a spiritual striving that never quite reaches fulfillment. A striving that perhaps achieves its goal and as a result sees even farther than before. A striving that is always forward and never resting. The clouds of uncertainty broken by the burning wings of an angel.

Linguistic communication requires both speaker and listener to have a common background. A mutually agreed upon set of signs and signifiers such that speech and understanding may occur. When discussing visual language the same is not necessarily the case. Sure Artaud misunderstood the complex system of signs in Balanese dance just as Brecht misunderstood the Carefully constructed Daoist symbolism in Chinese opera. Yet each of them in their own way were affected by these systems and able to take away a powerful experience. And while there may have been a literal misunderstanding, there was, functionally, a powerful and transformative communication.

El Greco had to move to Catholic Spain for his work to be fully understood. Chagall, a Russian Jew, needed Paris. In the same way Brecht and Artaud both needed to lose their native language to find a deep inspiration so too may a deep inspiration need to lose its native language.

This, in many ways, is the power of dance and opera. Opera, even when you speak the language, may only communicate a small subset of the actual words. The emotional and energetic arc of the piece is carried musically. It is the music and the staging that tells the story. The words are there for plot not story. It is the poetry and music that is alive. When the plot is forgotten, the true story gets told. When Mimi stops talking about her job and sings “I stay alone in my tiny white room, I look at the roofs and the sky. But when spring comes the sun’s first rays are mine. April’s first kiss is mine, is mine!” Then the story is told.

The Situationists were fond of the Derive, the random goalless walk through a city, for this very reason. It is only when the goal is forgotten that it can be achieved. When the plot is pulled away, then the story can be revealed. Joseph Campbell might argue there are a finite number of plots. And he may well be correct. But there is an infinite number of stories that can be told.


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