Performing arts

⼩㞍健太+森永泰弘: 「ころり」

記憶を呼び起こすパフォーマティブ・インスタレーション これまでの創作のベースにある「記憶」を「記録」するというテーマをもとに、ある場所をおとずれた際に現れる「風情」という感覚へアプローチする試み。それぞれのアーティストが観察・収集した「場」を劇場にもちより、空間からもたらされる感覚と想像を手がかりに、共存することがなかった場所たちの再構築を図ります。クリエイションの場に観客を招き入れることで、さらなる融合と解体をはかりながら、人間と環境が行き来する「パフォーマティブ・インスタレーション」の在りようを導きだします。

The Seen and Unseen

One day, Tantri comes to realise she will not have much more time with her bedridden twin brother Tantra, who is losing his senses one by one. Grappling with this reality, Tantri finds solace in the deepness and the darkness of night. Under a full moon, she dances, finding herself between reality and imagination, loss and hope. Tantri experiences a magical and emotional journey into womanhood that eclipses Tantra’s fading life. The Seen and Unseen (Sekala Niskala) is a new performance work, a cross-cultural collaboration between artists from Indonesia, Japan and Australia. Inspired by Indonesian filmmaker Kamila Andini’s film The Seen and Unseen, which has been described as “a truly singular film” (Cinema Scope) and “a haunting and hypnotic interpretation…rooted in Balinese arts and culture” (Variety). This dance-theatre production is a visual feast incorporating dance, live music and song, and features an electronic score, creating a blend of traditional Balinese dance movement with a contemporary approach to theatre. Driving this production is the Balinese philosophy of Sekala Niskala (“the seen and unseen”), a fundamentally dualist spiritual structure that describes what we cannot see as having equal value to what is seen in the world.

TEOAS

On 22 June 2017, the 16-year-old Junaid Khan was stabbed to death on a Mathura-bound train by a mob that allegedly mocked his skullcap and called him a beef-eater. Responding to the growing number of cases of mob lynching triggered by hate-driven communal politics in India, this work studies the actions that constitute prayer. In examining four movements — bowing, kneeling, lowering the forehead to the floor, and bringing one's palms together — 'the extremities of a surface are lines' poses questions of deference and resistance. How does the body perform its beliefs? What is the physicality of deference? What notions of space and time are embedded in the act of praying? Can deference, when performed outside its usual contexts, and repeated ceaselessly, transform into an act of resistance? How do shape, topography, orientation and horizontality inform our understanding as performers of belief? The soundscape features Junaid’s mother Saira’s testimony about her son’s death, looped and transformed into a haunting call against hate and oppression. In doing so, it references the politics of Steve Reich's 'Come Out' (1966), which loops four seconds of testimony from a wrongfully detained man in Harlem, as a potent reminder of the injustices the civil rights movement sought to address. This work stemmed out of engagements with the #NotInMyName campaign. It was briefly titled Bodies of Dissent and then presented as a work-in-progress with the title 'Pray' as part of 'Long Nights of Resistance'. The work was subsequently called 'Geometries of Faith', and then 'Geometries of Belief'. It is now titled 'the extremities of a surface are lines', in resonance with the Euclidean sense of geometry its choreographic treatment has invoked. The changing titles have had much to do with the subject of faith and belief. They cannot be defined with absolute conviction and can only ever be performed as an embodied proposition, subject to the conditions of a given time and space.

MEDIUM

Medium is a deeply personal portrait of Rianto the dancer. Featuring himself and Javanese musician Cahwati on a bare stage, the piece goes to the roots of Indonesian traditional dance and music, exploring nature, spirituality and ritual with a stark minimalism. Rianto, who dances barefoot with trance-like concentration, moves from controlled, hypnotic movements to frenzied shaking. In his body, we see a fluid amalgamation which has stored movements from contemporary dance, classical Javanese dance and lengger, a traditional cross-gender dance from Central Java, in which he has trained since young. Accompanying him, alternating between roles as partner, lover, friend and mother, is Cahwati, who plays a variety of instruments and contributes live vocals.

GONG ex MACHINA

Gong ex Machina is a collaborative performance by Yasuhiro Morinaga (sound artist and music composer from Japan), Yudi Ahmad Tajudin (contemporary theatre director from Indonesia), and other artists across disciplines from Indonesia: Mian Tiara, Gunawan Maryanto, Dwi Windarti, Wulang Sunu, Ignatius Sugiarto, MN Qomaruddin, dan Arsita Iswardhani. It is a sonic theatre because in this performance sound is the main element. The theatre (movements, images, stories, emotions and perhaps meanings) in Gong ex Machina was created based on the sound composition, not a script. The event will also highlight and develop the presence of sounds as its anchor. The performance will be presented in a “3D-immersive” sound system, which will put sound output in the whole theatre room, not just from the stage. The sound will come from all directions and the audience will hear the sound from everywhere. Renowned sound engineer from Japan, Tetsushi Hirai, will design the sound system. The title of the performance, “Gong ex Machina”, is a word play from a technical term in ancient Greece in the 5th century: Deus ex Machina, which more or less means God in or out of the machine. The term refers to the technique to present actors playing as gods on the stage of a Greek tragedy using equipment like cranes, moving up and down, or a trap door, to allow the actor coming from below the stage. Hence, Gong ex Machina, a gong in or out of the machine. The concept of the performance evolves from a reflection following an extensive research by Morinaga on the gong culture throughout South East Asian countries. One of the significant findings of the research is that how a music/sound produced by a gong, as well as the gong itself, serves as a communication medium between human and supernatural beings (the ancestors, gods, and God) or even as the supernatural being itself (God in the Gong or through the Gong). Gong ex Machina also stems from the history of an encounter between music or sound cultures and the modern technology of sound recorder and player: phonograph or gramophone. Similar to other encounters between tradition and modernity—happened against the background of the industrial revolution and European colonialism in the 17th to 20th century—the encounter of gong culture with gramophone is a story of a complicated acquaintance. Apart from stories of adaptation and appropriation are also stories of distortion and manipulation. It was an encounter that changed the way we experience and understand music, in particular, or sounds in general. As a performance, Gong ex Machina tries to reflect on how sound or voice (or also noise) plays a part in shaping our experience and understanding of the world. Another contemplation is: which god we listen to and which god moves us?

Uterus

“Dans Utérus, pièce d’intérieur, pièce toute d’intimité, Foofwa d’Imobilité déplace le curseur de la virtuosité. Celle-ci ne se donne pas ici dans le brio technique des figures, ni dans le chatoiement d’une séduction spectaculaire. Elle se niche au contraire, en amont de toute forme identifiable, dans l’immense travail que Foofwa, Anja Schmidt et Raphaële Teicher ont mené pour rendre possible l’éclosion de ces mille et uns imprévisibles micro-événements dont chaque représentation est le creuset. Hormis son thème, rien, en effet, n’est pré-défini dans cette pièce. Son défi est de se concentrer, en direct, sur ces moments d’émergence fragiles où, à l’écoute des flux sensoriels et imaginaires qui le traversent, le danseur donne naissance au geste. Ce geste semble alors s’extérioriser spontanément, sans être tout à fait détaché encore de l’intériorité qui l’a nourrie. Mais ne nous y trompons pas : rien n’est plus difficile que cette apparente spontanéité. Il faut des corps savants, éminemment réceptifs et ouverts, pour accueillir cette gestation de gestes inconnus et en accompagner le déploiement. Il faut aussi qu’une profonde connivence se soit nouée entre les partenaires pour que leur trio parvienne à susciter l’impression d’une cohésion organique constamment renouvelée.”