Maybe Forever by Meg Stuart and Philip Gehmacher - Reviewed by Cat Ruka

Irregular flashes of light across the stage reveal an electric guitar, speaker and mic-stand to the right. There is a sense of loss and abandonment here, instruments incomplete without their players. A half-round curve of heavy blue-grey curtains provides an unusually shaped backdrop, which as the flashing fades to darkness and the light ever so slowly grows again, is revealed to be a wry suggestion of an empty small-town cabaret lounge. The huge image of two dandelions being blown in the wind stretched wide in front of the curtains echoes the sense of romantic wishing that tends to linger in such an environment. Two figures are positioned centre-stage, sitting side by side on the carpeted floor with legs stretched out and backs to the audience. Slowly they recline in unison until lying submerged in their world, and as the man apprehensively stretches his arm out to grab the woman’s, their intimate interplay begins.

Awkward engagement and disengagement is at the core of this restless folding and unfolding duet. Man and woman dressed in every-day clothing roll and struggle across the floor, stopping every now and then for long periods, finding it difficult to make prolonged physical connection. The choreography has been given all the time and space it needs, allowing the work’s message to gradually and undetectably seep into the hearts of its audience like love-sickness. Penetrating insight into the nature of a steady declining relationship is delivered through the movement’s calculated clumsiness, which in its disregard of the balletic code provides an astonishing unpredictability.

The man and woman stirring uncomfortably in each other’s presence are Europe-based choreographers Meg Stuart and Philip Gehmacher. In 2007 the two came together in collaboration to create Maybe Forever, which has been touring the world ever since and is performed as part of the main performance program of the 10^th Indonesian Dance Festival in Jakarta. Although both very different in their approach to choreography, space and design, the two arrive at a complimentary meeting place that, unlike the disintegrating relationship they demonstrate, has proven to be a winning point of departure.

Stuart and Germacher are joined by Brussels-based singer/songwriter Niko Hafkenschield, whose shiny blue lounge jacket surreptitiously reinforces the tired pub-like environment. His sweetly melancholic series of love ballards infuse the dancing with a fragile and delicate darkness. Quite indie-blues and up-to-date in its retro character, Hafkenschield’s performance contextualizes the story of love in a contemporary setting, helping to transform age-old issues into radically progressive performance. With his soft and vulnerable lilting he is a modern day angel of sadness - honest and open, almost unbearably so, in that he demands us to be honest with ourselves.

Stuart performs two text-based solos in the work spliced with abstract gestural arm movements, each solo positioned at either end of the stage. The first she performs in a skirt and heels, both rather drab and forgettable in colour, the skirt at an awkward just-below-the-knee length. She also wears a restrictive dark leather or vinyl jacket, completing a rather incoherently assembled outfit. The loud squeaking and crunching of the jacket amplified by the microphone emphasizes the ongoing feeling of unease, of everything being not quite right. Interrupted by gestures and silences that drag her away from the microphone, her text is broken and incomplete. Right down to the very last detail, this work is a tour-de-force of struggle.

Gehmacher’s solo is performed in his signature style of timid apprehension towards space. Shoulders inelegantly reaching for the ears and gawky transfers of weight as he walks from one position to the next create an uncoordinated language of movement that speaks volumes for the uncoordinated relationship he is in. It is almost as though he is embarrassed, self-conscious of the fact that there are people watching him. He pulls back the curtains and reveals part of the backstage area. Stuart enters and together they perform a phrase of ‘almost-hugging’, difficultly manoeuvring around each other, he often failing to complete the touch. The cold black concrete of the theatre’s walls are exposed and so too is a cold and dying union.

The startling final act of the work plays out like a Lynchian memorial service, spooky enough to send shivers down my spine as I sit in disbelief. In a bright yellow shirt and black jacket and trousers, Gehmacher performs a final confession to the one he has lost – he moves abstractly around centre stage and as he does so, a recorded speech is laid over the top, the text broken up and slightly nonsensical. Without warning Stuart enters from the right in an intensely garish orange sequined dress, slinky and shimmering under the lights. We are caught off guard by this over-excited outfit, which after the previous dowdy and monotonous clothing makes a raucous and unsettling statement. She takes a seat next to the musician’s speaker. He enters and stands behind her as if to claim her as his. Almost menacingly she simply sits and watches, looking ridiculously fabulous and no longer Gehmacher’s who is now out of his depth in this uncomfortable situation. And with a painstakingly slow lighting fade, the image is crystallized.

After seeing Maybe Forever I dreamt that I was having a conversation with the woman an ex-boyfriend of mine is seeing. She was crying hysterically, trying to make sense of their crumbling connection, demanding that I give her insight whilst simultaneously refusing to accept any advice I offered. For some reason this was all taking place on the sports field at my old primary school, an aptly surreal continuation of Stuart and Gehmacher’s performance which somehow managed to bleed further into my consciousness than I had hoped. Obviously this work affected me profoundly and like the memories of failed relationships will continue to stay with me, maybe forever.

Contact Gonzo by Contact Gonzo - Reviewed by Cat Ruka

Four young Japanese men casually enter onto the stage while the house lights are up. They are wearing t-shirts and track-pants and still have their performance passes on around their necks. One is carrying a backpack, others have water bottles, and there is a video camera on a tripod. They could well be mistaken as backstage helpers preparing the stage for the next act, but as they empty their pockets, place their objects on the ground and begin to warm up, it becomes clear that they are not ‘helpers’ at all.

For a few minutes the men pace around, lunging and stretching their arms out every now and then, not in a dancerly fashion but as though they are about to run a 100m sprint. They seem to be preparing themselves both physically and mentally, creating suspense and tension in their audience, who are all probably wondering what the heck is going on.

Eventually two of the men make contact, not in the sense of contact improvisation where physical connection is utilized to explore movement, but rather within a code of combat or struggle. They push and tussle, climbing on top of one another, every now and then dropping away to reposition and grab a drink of water or to take a photo on their disposable camera. Gradually the battling begins to escalate and without warning one of the men strikes another in the face, the sound of palm to skin cutting through the air and triggering surprised gasps of horror from the audience. This surprise is pushed even further as suddenly from behind a backlit cyclorama a drummer begins a wild improvisational solo. Crashing and banging and wildly attacking the drum-kit, a huge ominous shadow of this female performer showing her drum-kit who’s boss is an interesting backdrop to the male brawn on stage.

The every-day pedestrian paradigm coupled with the invitation to raw violence set up by these performers instils an immediate sense of unconventionality. Contact Gonzo take their name from the rebellious style of ‘Gonzo’ journalism made famous by American journalist Hunter S. Thompson. The exposing of what is normally hidden from an audience such as the warming up, the training clothes and the replenishing of oneself with a drink of water runs parallel to the raw and un-edited subjectivity of the Gonzo style of writing, in which grit is favoured over polish. Thompson would also document a lot of his own actions whilst he was immersed in journalistic projects, a reflexive technique also realized in Contact Gonzo’s use of video and stills cameras on stage.

As the men continue to grapple with each other, a cell-phone rings in the audience. As we know, the rules of theatre etiquette state that this is highly disrespectful and automatically garners negative reactions from audience members when it occurs. A group of people seated around the ringing cell-phone show their disgust with forceful shushing, which is then addressed by one of the performers who simply says to them, “No it’s okay. It’s okay.”

More violent slaps to the face are thrown from every which direction, more piles of bodies rise, tumble and loudly crash to the floor. A modern urban realization of traditional sumo-wrestlers at times, Contact Gonzo continue to battle away with themselves. And for what reason? Does it all just come off as highly charged testosterone gratuitously taking advantage of the theatre space to flex a bit of muscle? There is no emotional narrative here to suggest the reasons behind their fighting. They just are.

To me it is no surprise that this young team of performers are currently being invited to perform this work in festivals all over the world, which comes off more as an uncontrollable event rather than a finely-crafted performance piece. It is clear however that this group has a precise agenda, and their unique antics ensure that they stand out among the rest. Contact Gonzo is a highly innovative ‘dance’ company who unabashedly challenge the established norms of the theatre. Representative also of a contemporary consciousness in which violence and technology are implicit, I’m sure their work will act as an interesting reference point in critical dance discussions for years to come.

Darkness Poomba by Kim Jae Duk - Reviewed by Cat Ruka

Two male dancers ignite Darkness Poomba with a duet performed under severe top-light. A fast and furious exchange of angularly choreographed movement, hands mechanically grasping for each other’s faces, and bodies regimented in a forward facing stance. Creating the illusion of a robotic pair of Siamese twins, the two young men are a fashionable modern day fruition of an ancient cog-like machine. Five dancers clad in chic black clothing sharply enter from the peripheries to join the machine and expand upon the gothic energy that has been created.

A spot is brought up on a man standing with a microphone in one of the aisles. Both the ears and eyes are immediately drawn to this powerful presence and we are captivated as the space swells with his voice – he is chanting the traditional South Korean Poomba, scattering sounds of desperation and yearning. Sound manipulation gives an echoing reverberation as if to suggest that we are all inside a cold and mysterious vault of some sort, liminally suspended between hallucination and reality. The performer displays extraordinary command over his dexterous instrument, and his sensitive commitment to the dancers on stage help them to devote themselves to the dark abrasiveness of this space.

Later in the work, a dance with metallic dinner trays between the two male dancers who opened the piece brings an oddly domestic sensibility to the abstract world that has been established. The device of sound is again utilized in this instance, as dinner trays become percussive instruments as well as hats and items of clothing. The chorus of dancers behind them acts as a strata of strange shadows that morph from one contained image to the next. All ensemble dancers solidly support this duet and other highlighted moments of the work with crisp articulation of movement and un-wavering performance energy. It is as though they are there to tease out the dark underbelly of this work with a quiet ferociousness.

The darkness of this rich work is both deeply set into the bones of its body and ironically woven into its surface. Even when the whole theatre is clapping and singing in delight as they would at a concert of their favourite musician, the haunting atmosphere never lets up. In fact it is in these moments of ‘light’ that the gothic undertone is somehow heightened, demonstrating a sophisticated approach to the creation of atmosphere. Funereal organs and regular pumps on the smoke machine provide a parody that is both easing and unsettling for its viewer participants.

As one of the ensemble dancers leaves the stage to join the vocalist in the aisle, we realize that it is choreographer Kim Jae Duk, maestro and master of this frighteningly ironic series of happenings. As he takes to the microphone to join in harmony with the vocalist, two men enter the stage from the wings and pick up red electric guitars at either ends of the stage. Before we know it the traditional lilt of the Poomba has become the waling power vocal of the rock concert, the guitars providing the metallic grit for this transition. All of a sudden we are waving and clapping our hands high in the air, having been transformed from formal theatre spectators to rock-stadium crowd.

In a return to the opening duet, the two dancers from the opening segment perform a gradually accelerating version of the robotic Siamese twin dance as they walk in procession down the aisle toward the stage. As it speeds up, this phrase cleverly functions as the peak of the work, causing a kind of ‘Mexican wave’ effect on the crowd, whose vocal eruption is evidence of the direct affect this work has had upon them. After the excitement has subsided, a gentle and virtuosic harmonica solo performed by choreographer Kim Jae Duk is a clever return to the opening eeriness. And as the creator lays his final delicate mark, the piece closes.

Not one sense is privileged over the other in this haunting re-contextualization of the traditional South Korean melody of Poomba. A truly interdisciplinary and multi-layered work, audience members are taken on a strange and unexpected voyage through the realms of contemporary dance, traditional song, stadium rock, and festival reggae music. Although such a journey may sound schizophrenic and disjunctive in nature, this collage of contexts and performance genres is executed seamlessly. Darkness Poomba is a work that manages to constantly transform our environment before we have even noticed, each world almost functioning as a sinister critique of the one that has come before.

Playing Savage

Playing Savage A Dance / Solo Protest by Cat Ruka Friday 29th may Kenneth Myers Centre


At the outset let me make this clear; my role as mentor / advisor to Cat in the making of this work means that this is not so much a review as a personal endorsement. Written as a review. 'Playing Savage' was a solo work that I consider to be significant by dint of its astute conceptual clarity, and its wholesale trashing of cliche and catharsis. It was a powerful politically charged piece of performance art that transcended its makers artistic ego. Instead it succinctly foregrounded the performed image. Those images ultimately called the broader culture out on its own complacency. Yes that's right....us. Not the government, not the corporations, but us. Ruka touched on a fleshy hypersensitive collective unconscious that is lil ol New Zealand. And I felt it flinch. From Ruka's program notes - "Playing Savage is a performative ritual that attempts to re-organize, hyper - extend, and subvert some of the ideas, symbols and images that wahine Maori (Maori women) are perceived in relation to. " Gwynne's opening image was of a sexually aggressive seated figurine. Her face made up like a cartoonesque skull, torso naked save for a fake gold neck chain with a chunky dangling gold dollar sign, and a piupiu (traditional skirt). This was a brash and dense image to greet the already intensified crush of a predominantly white audience. It both set the tone for the work and set the barre for an extraordinary hybridisation of thefictitious and the realistic within each of the characters that emerged throughout the performance. This character made her way off the chair and moved on her knees emphasising femininity and precision within a spectrum of 'beautiful dance' postures. Intelligently though in placing herself low to the ground whilst making direct eye contact with her audience Ruka distorted status, simultaneously undermining herself and confronting the gathered crowd. This continual undermining/confrontation became a signature cycle making the uncomfortable images weirdly palatable. As her character began to eat her own hand in a self cannibalizing gesture to the hyper sexualisation of pop culture Ruka made her graphic vulnerability opaque. Taking the performance into a kind of 'solo as heroines journey' territory Ruka made physical pathways through the performative space via stations. Each station had its own objects. Each object with its subsequent discovery along the pathway carried its own dense narrative and triggered a transformation of Ruka's character. Although predictable as a device this was easily forgivable given the power and heft of her character images, and the content of the work itself. Images such as the washing off of her mask / make up with a sodden Tino Rangatiratanga flag, Or the self sellotaping of a plastic Maori girl doll to Ruka's mid riff which provoked odious connotations. For me though the most pleasurably jarring image was that of an intimidating leather jacketed (and patched) cigarette smoking solo mother wielding an over sized poi. It was in this character that Ruka made her naturally powerful presence shine through and spark up the warning lights on the dashboard. The music of Currer Bells (Angeline Churnside, Tim Coster) defragmented thus completed the design of this section. As this character swung her poi in a perpetual warning, the aggressive tone of the gesture was ultimately made futile by its repetition. An empty gesture brokering no mutual agreement as to its meaning, and garnering no sympathy it just died. Ruka's final image was defused by a slow lighting fade out during which a highly processed version of the John Key victory speech was played. Directly evocative of that moment in the last election when it seemed New Zealand had signed its own political suicide note. Jill Singer wrote in Sydney's Herald Sun "New Zealanders had voted for change...a leap from right to left - with all the enthusiasm and reasoning power of a doped slug." And our resolve was dissolved. Fade to black. Although this all may sound like essay on wholesale hopelessness I came away from the performance with a quiet optimism. This was borne out of the experience that I had just been witness to someone saying something important with depth, humour, skill, and from a deeply informed position.

Think Glitter

Pro-Posing

Presented by Anna Bate in collaboration with Mariana Rinaldi and Kerryn Mc Murdo

Original sound by Sally Nicholas and Josh Tilsley

Basement, Lower Greys Ave, Auckland, NZ

March 18,19,20

7pm

Reviewed by Sarah Campus

Think glitter, think glitz, think woman as wrestler, as poser, as provocateur, as show pony and as pretty pom pom holder. Blend a streamer landscape with projected image of body builder body and serve it up with exposed stereotypes of restless driven male energy combined with cheerleading females as decorative adornments. In tinsel.

The inner insecure of the world of the 'professional' body-builder is revealed in all its tensile, gripping and somewhat grotesque glory in Anna Bate’s latest work ‘Pro-Posing’, performed at Basement Theatre. Contorted faces, trying to establish control and virility stare wildly at us in the opening scene, with shattered bundles of nerves projected out in eyes and fidgety, anxious body movement. Jerky, awkward, and confrontational positions serve us confusing messages about the validity of masculinity. The tense postulations in the bodies of Kerryn McMurdo, Maraina Rinaldi and choreographer Anna Bate set up a clear structure that guides us through a dance performance event of humour, intrigue, dominance and submission and a myriad of ways to use a conventional glittery pom pom streamer.

In their various 'pro-posed states' of embodied traditional and typical male body-building stances, the women stand as signifiers of a culture which hides in it's protagonists the fear of being seen - to be weak, to be emasculated, to be fearful of one’s opponent. Anna cleverly disguises the threats to one another and to audience 'taking this all too seriously' by featuring the 'cheerleaders pom pom' as a primary device to invoke humour, sensitive treatment of space, and some quirky movement vocabulary devised in a defined series of 'entrapments' for the body. The dexterity in which this unique movement is performed is a characteristic feature of Anna's work and sits well in contrast to the performative 'scenes' she creates in quick succession, giving us the overall impression of a narrative of deconstructed masculinity and a breaking of codes that ‘men only’ can embody this type of representation in satire or genuine embodiment.

Costuming for the piece is simple, and evocative of mood, character and thematic change. The performers seamlessly pursue changes of costume as the scenes develop, and the integration of costume and props into the work is a key feature of the work and delightful to watch.

Pro-posing climaxes in a hilarious 'superstars of wrestling' tussle, in which Anna and Kerryn 'enact' a very skilful and believable 'fight in the ring' - complete with grunts, over the shoulder holds, and slam dunks in to the ground, while Mariana referees the action. Even though a 'victor' emerges, the overall sense we have as audience is one of sadness, and alertness to the dubious quality of masculinity as an aggressive force in the ring. Here, people are dominated but no one really wins. Instead, girls in nude body suits and bright purple pom pom streamers circumnavigate the winning protagonist with a fluid and free, flirty dance which downsizes the impact of the virile wish of the winner.

Dance highlights include a fantastic slapping, circular cardigan dance by Mariana and Kerryn. Through their direct impact with the floor in whipping motions, the two women convey the frustration, superficiality and weakness of the wrestling stereotype and its futility by exacerbating masculine competitiveness and aggression amidst the environment of male one-up manship.

Instead, vulnerabilities and insecurities are exposed, captured in the bodies of female dancers who do a stellar job in embodying the body positions and feeling tone of the hyper-active and hyper-driven testosterone body. The eyes of the women consistently reveal and reflect a moving language of emotional nuance. Coupled with the female display of cheerleading formations and pom pom flurries (sacrine sweet faces included), the performers create a surreal and off-edge world, where the performers appear to be both teetering upon and playing with images that plague and are upheld as 'strong', 'weak', 'beautiful', 'sexy', and 'stripped bare' in a competitive sports culture and in the politics of sexuality.

Fragmented, fidgety and decomposed movement expresses the internal world of the broken wrestler and combine with low level lunges and unusual anatomical placements of those beautiful glittery streamers that made my eyes go all starry amongst the strategically placed lighting. The soundscape by Sally Nicholas and Josh Tilsley oozes a sense of strained inner tension, folding into delicate and super sensitive moments of quiet and reflective commentary in feminine focus as pom pom becomes adornment, ornament, and bunny tail.

I won't give away the power of the fantastic final image and character. Suffice to say, expect a shimmering monster like you’ve never seen before.

Pom pom power to you sisters.

Dance in Berlin/Europe vs Dance in New Zealand

It is difficult to generalise or even distinguish what is 'Berlin' dance as the way that European dance works in general is very intercultural and international, caused by such close borders and an increasing globalisation of the arts market. This breaks down boundaries between cultures and nations, where they call themselves the EU with now only one currency. Berlin is a very poor but creative city, recovering from the cultural and financial integration of East and West Germany 20 years ago when the wall came down. Dancers and choreographers need to travel outside Berlin to survive, providing they can actually even get into the scene.

New Zealand, on the other hand is a small and remote 'paradise island' in the south pacific which has a cross-cultural milieu symptomatic of being colonised and residing in the Asia Pacific region. As a 'nation' it is no older than 200 years and most of its problems centre around race/cultural relations, environmentalism, land ownership (privately and commercially- who actually even owns NZ?) and identity.

Much like NZ, dance in Europe is governed by festivals and funding, but work tours across Europe not just within one country. It is a global network. There is however a divide between the local scene which is poorer and the internationally touring scene. I have been to 2 festivals in Berlin, 'In Transit' in July and 'Tanz im August' and attended one in Vienna, 'Impuls Tanz'. I have also attended independent shows which are largely governed by venues around Berlin- Hau, Sophiensaele, Radial System, Podewil, Doc 11, Tanz Fabrik.

The first noticable difference between dance presented in Berlin/Europe and that in NZ mid 2009 is that in Europe as a whole the attachment to modernist dance form is long gone. Progressiveness, experimentation, deconstruction, theatricality, irony, interdisciplinarity, performativity, concept; these are being explored across all levels, from the canon choreographers Meg Stuart and Sasha Waltz down to independent emerging choreographers in the experimental venues of Berlin. Even from the simplistic but very ironic older female deconstruction of 'womanness' in Mathilde Monnier and La Ribot's 'Gustavia' during 'In Transit' to the lively, culturally and theatrically overabundant collaboration with Turkish youths of Neukölln, Berlin work of Constanza Macras' 'Hell on Earth'- traditional dance form is in the dust.

Compare this with NZ dance. While Michael Parmenter and Black Grace have made attempts to move in conceptual and cross-disciplinary directions in the last year, as the most well supported practitioners of dance in NZ, their work is still form based. Anyone who has worked for them and is making work also tends to still explore technique and traditional contemporary dance form choreographically. Even Douglas Wright's work, which is more conceptually and emotionally adjacent to the work in Europe is also very virtuosic compared with most of the work here.

However, the more FRINGE work being explored in NZ is like what most of the work in Europe and Berlin is exploring currently. Everyone in Europe is trying something different, looking to find the next new thing. They're knawing at the confines of dance to discover new ways of expressing, exploring and communicating via the moving body, interdisciplinary performativity, somatic investigation and improvisation. There is of course also a lot of derivative, passe work as well, which I have seen.

There are many things at play and conflicting in both dance cultures. While I have seen works of scale here, especially at 'Impuls Tanz', apart from Wim Vandekeybus' electric and athletically organic recent work, "nieuwZwart" (new black)", where the dancers almost broke their bones to achieve virtuosic beauty- mostly naked- and Jan Fabre's very provocative and theatrical 'Orgy of Intolerance,' where a man put a rifle up in his anus and many people masturbated on stage, I have not seen the kind of edge that there can be in some NZ works. There is an open mindedness in European dance, a sense of 'anything goes', and 'we will do and try anything', but it is often detached, often cold. There is a lot of nudity on stage, but it doesn't seem to reflect any genuine sense of power or vulnerability, apart from some rare exceptions.

Whereas there is a sense in NZ of open heartedness or atleast choreographers exploring the depth of their own interests because they want to, scrutinising their own identity and personal politics within the wider world. I think that this takes more risk and is more connected to or grounded in a purpose beyond dance as either an entertainment form or platform to distinguishedly and elitistly present 'avant guarde art'. All this makes me question- where is dance going?

And while NZ dance may have the liberty to explore its own curiosities far from any real pressure to be the next best thing across the world (and very few NZ choreographers get the inroad to present their work in Europe) it suffers from having little input form-wise. The ideas explored in works in Berlin and Europe may not be original and deconstruction and irony is really old news here, but this has forced them back into investigating the truth of the body. They're all about deconstructing what movement and presence really is. Hence there is a lot of state based work.

Benoit Lacambre whom I did a workshop with and who performed at 'Impuls Tanz' and 'Tanz im August', a leader in somatic improvisation, creates an electric and alive performativity from his investigations, a dynamic exploration of dance which is totally embodied and very intense, if not violent. It is about presence.

The use of text is massive in Europe, and In Berlin I attended a free work in progress by Ezster Salaman during 'Tanz im August'. She was taking text to the next level, working on a solo with Christina Rizzo which explored liminal spaces in text- that was halfway language- grunting, half singing, hysterical, throwaway, and gesture which naturally came with it inside a range of constantly shifting states. It reminded me a little of the work of Brent Harris in NZ but it was female. This work had no dance in it and was the most surprising thing I have seen yet. I saw another performance art influenced dance work in a small gallery called Okidoki in Neukölln in which a woman, Biljana Bosnjakowich, lay on the floor and invited people to sit around her as she linked and unlinked their hands across her naked body, which was in a circle grid like Leonardo Da Vinci's image of man's measured body, also measuring their faces with her own hands. Layering (of states), gentleness and subtlety is on the rise. But then violence is also ever present still in larger works, along with some explorations of 'failure' on stage.

They have it all here, and are unashamed. But heart, it seems, is ever veiled. This is not surprising as they've seen much hardship here in the past 100 years alone. Perhaps it makes the work more complex, along with of course a well fuelled history of intellectual discourse. This has its strengths and weaknesses, just as being isolated and open hearted in the pacific also does. These are all generalisations of course and there are many exceptions which I hope are embedded in this text. I get the sense that there is a lot of a ingenuine posturing on stage across the world, after all it IS performance. As soon as something becomes a trend too in my opinion, it has lost its authenticity. Whether you think authenticity is important is completely subjective of course.

As I have said, the Fringe dance culture in NZ more accurately parallels what is happening here in Berlin and Europe, which I already knew before I left NZ. I believe NZ dance is a well kept secret in some ways, unable to penetrate the international scene due to isolation and finances. Some people in NZ are making new dance, but it is not necessarily always supported so much by institutions. There are many paradoxes, but NZ and Europe are very different, if not opposite, places socio-culturally, both still pushing the artform of contemporary dance in interesting ways compared with many other places in the world.

Article by Alexa Wilson.

Picture of 'Polar Pop' - collaboration between Alexa Wilson and Tallulah Holly-Massey (photo by Elsa Thorp), Berlin 2009 and 'Bodies in Urban Spaces' by Willi Dorner (photo by Alexa Wilson) for 'Tanz im August' 09- which had NZ dancer Solomon Holly-Massey in it.

Do Animals Cry? By Meg Stuart/Damaged Goods (Volksbühne Berlin)

I have long wanted to see Meg Stuart's work, having only read about it online from NZ and knowing it would be a combination of state-based improvisational strategies for emotional expression as well as powerful and transformative social commentary. Concerned that my expectations would be too high, the work 'Do animals cry?' fully exceeded my expectations of being the finest european dance theatre of the day.

So dance has long since been the 'new theatre' in Europe. What Artaud coined a 'theatre of cruelty' long ago has found itself institutionalised inside Meg Stuart's dance theatre, which is a theatre of explosive and evocative imagery rather than words. It is a theatre of the body and of all politics surrounding the body, beginning here in this work with the institution of the family, which is also inclusive of human beings as a wider family. It is a commentary on humans as animals who are at once social, communal, dysfunctional, incestuous, always prone to power play inside desire to possess rather than love. A family which can never part, but cannot quite love each other either.

Although the cast is very european dance theatre in its cross-cultural make-up, ranging from american, japanese and german to english/polish the flavour is distinctly american, which is what Meg Stuart is. 'Dysfunctional family' is not original as a concept and U.S independent film does it best. Turning tragedy into alchemic comedy and spitting it back out into tragedy again just to churn the emotions of the viewer. Stuart does this without a story or even many words, as the most poignant aspects of social dysfuntion can be evoked by body language alone.

The work is over 2 hours long. While this may seem long to most, it is bursting at the seams with a crafted mastery of contact duets, trios and solos, which while most would not call 'dance' in the traditional sense, embody an incredible fragmented subtlety and charged schizophrenic tension inherent in the conflicted family member's relationship to family.

Hat's off to both the performers and the choreographer, who together make room for each dancer to explode on stage while heightening their oppression, by feeling what they need to feel in order to deliver such authentic performances, which few productions can muster. Genuine feeling and individuality on stage is a rarity in dance performance created by one choreographer's vision and shows extreme skill to be able to create access to and harness such depth in performers.

The set by Doris Dziersk is larger than life to be expected, a large tunnel of branches, which acts as an off stage and also sometimes lit inside as a vehicle for transformation, semi-circles a dog house and a kitchen table. At the front of the stage is a drum kit. All action erupts from or evades these objects in their symbolic significance. The music by Hahn Rowe is uniquely folky. Rarely overpowering (except for one solo by a rubbery dancer breaking out totally OTT club styles and a crazy woman's drumming) it goes with the all american set- half country, have dreamy, half film epic and accentuates the journey which is half satire, but mostly serious.

While each inventive vignette often builds in tension either in violence, teasing or power struggles there is much rejection and abandonment, with many characters being left uncomforted, doing something anti-social alone while the other's continue socialising. And while there is much expression of individuality via powerfully electric solos of sinuous articulation or state changes which are beautifully grotesque in their pleasure at their own subversiveness, there is plenty of return to sitting bound to each other in silence. There are many long uncomfortable silences, hence the 2 hours. The family/community tolerates each other even if they do not really function together as a unit. There are a lot of attempts to speak turned grotesque by intense stuttering or repetition, which is powerful as well as humorous.

With words stripped out, attention is drawn to the group behaviour as if it is an animal documentary, mostly subtle but sometimes made more obvious when exaggerated- like with the return of one of the family- the excitement of all is half dog-like. Many references are made to dogs, with most of the characters ending up in the set's dog house at some point. They toss sticks to each other and seeing as dogs are loyal, the sticks are of course returned.

Gender relations are subtly corroded. Role reversal sees a strident woman try to actively seduce her inactive boyfriend before being nearly seduced by a more interested male party. However the boyfriend who gets between them seduces the male, leaving the female dejected. Always sexually charged, the work explores the complex dynamics of human power relations, often with the result of emptiness, complacency or lonliness. Only once is someone actually comforted in their pain. No genuine love seems to exist, hence the isolation. The impotent or emasculated patriarch, who never seems to get a solo but is teased and never really respected has a very telling presence in this role. The individual pain of all the strong performers and their alchemical attempts to break free of oppression is strongly felt.

The only person unaffected by the torment seems to be the character who has left the family and come back (Alexander Jenkins). He is the most empowered, calmly and vibrantly filling the stage with hope. His presence seems to tranform the entire stage.

What is so moving and amazing about this work is the simultaneous complexity and simplicity of it. The concept is simple and the intricacy of craft is brilliant, with inventive and playful layers ephemerally shifting in and out of each other, whether they're humorous or confronting. Each performer is inside their body in truthful ways, sometimes subtle, sometimes violent, always powerful and ever more truthful as the work goes on. What is transformative about it is the honesty of the work and the commitment of the performers. I imagine this as testament to a choreographer with a lot of integrity and compassion.I find these qualities quite rare in larger works as a whole. I've also discovered via this work that integrity is more important than the quest for originality. Infact integrity makes originality.

By Alexa Wilson

This is an old review but I just found it in a folder and I think its chur as so its going up! Written by Alexa Wilson

‘Terces Ym’ – Performance Improvisation

Graduation MCPA Performance by Sarah Gavina Campus

Danced by Sarah and Val Smith

November 5 & 6, 2008

TAPAC Auckland

A calm opening in the darkness. Two women are present. At ease, open and powerful within darkness and light as if they are one. A depth created in space and body which makes performers and audience alike seem as if they are together in the deep ocean in its depth and calm- both emotionally and spiritually. The way the light cuts through deep ocean/space creating an ephemerality and a clarity, the two performers engage with their presence, each other and the environment. I am mesmerised. There is both stillness and expanse as the two move with such poise, awareness and synchronicity one would or could think this dance is 'choreographed'. Of course, we know, it is. In the same way that life unfolds and tells us its many stories in one long, manifold constant.

The beauty of liminal improvisational performance is that it not only opens and heightens spaces and transitions and transforms strong imagery also evoked in the viewer as a liminal exchange, but it fuses or morphs imagery and experience together between them in one constant exchange and endless transformation. This was my primary experience of the performance.

As the space/body work opened, I began a 'reading'- perhaps defined by these black, androgynous military costumes clothing that had such inherent female power, beauty and intelligence floating in deep space and time. I saw a connection to World War II and the trails of this left in our generations blood/DNA make up, coupled with Italian (traditional/folk) song and knowing Sarah's genealogy of Italian/Sardegnan family history. I was aware that this was my own projection and I was seeing or 'making of' the improvisation what I wanted, but this very European experience of survival during war and horrific disconnection from celebration of humanity which brought such suffering (perhaps a reason for immigration to nz?) was at once sitting inside the grief of this past and healing it at the same time. I saw also the reclamation of a long line of female magicians, healers, shamans, and witches healing this history together. This was in the beginning of the performance and an example of the imagery, which arose and was evoked in me.

There was such a depth of presence and sensitivity within both performers Sarah and Val, - such a deep knowing and trust available to them that each movement, gesture, moment of contact or solo moment was embued with extreme awareness and care. While there was the power of pain transformed in small and large stories through transitioning moments in both audience and performer, the liminal space created an extremely focused, vulnerable and powerful sense of love and safety. Things were looked after and cared for in this world created by the performers.

Retreat into darkness was as profound, loving and artful as a reach of the hand into a small square of light. There was no judgement here, only being, being in self, with other, powerful and generous. The skilfulness of this form of improvisation is so captivating because while both the performers in this work were extremely internally aware and intuitive they were also as externally aware and giving of themselves and the audience. This is SUCH a rare quality in ordinary dance. While it is fleeting in other 'choreographic' or 'improvisational' work it was continuous throughout this performance which for me was a testament to the mastery of their improvisational craft and bond together as performers and people. They created a space for new voices and experiences to be felt, heard and seen. This was done through total clarity and presence within the ether.

This was my overall experience of this absorbing, powerful and moving performance.

Prodigious Pilot

Yours Truly Productions present Prodigious Pilot
Transmission Room

By Georgie Goater

In the heart of high-rise Auckland city, an emerging group in an underground venue take on popular culture through contemporary dance. Indie/pop music (Lady GAGA, Lady Hawk, Lilly Allen, Gwen Stefani… and more) runs until we are casually ushered to the cabaret-seated dungeon facing the stage. Banana lollies in trendy vintage teacups and bowels of fruit are on offer throughout the space. In front of the stage to the right, stand racks of hanging clothes, to the left a mock band of instruments – a drum kit (tagged “The Peelers”), keyboard and 2 guitars made out of cardboard and tinfoil; evoking a memory of the knitted aesthetic in Stereogram’s video “Walkie Talkie Man”.

Out of the darkness lurks the first performer who takes their place on stage (perhaps the lead band member of “The Peelers”) - a 2-imensional life-size Banana head man, who proceeds to execute a lateral two step dance to the beat of the music, building to a climactic boogie. A gimmick false start to the show along with a voice-over announcement introducing Prodigious Pilot, sets a tone of the ironic mockery of pop hype.

Six young women explode into the space with a sassy synchronised dance routine, of which the integrity is carried through a collective interpretation of the popstars personas, and each performer’s own expression of their ‘bedroom mirror’ alter-egos. This chorus of Cool Bananas complete with uniform yellow printed t-shirts and yellow sneakers is the recurring theme and structure that frames the series of dance vignettes in the show, through theatrical scenarios and leg air-guitar dancing. Overtly characterised and throw-away in performance, yet effortlessly united and succinct to the musical beats, these individuals dance well together.

A stylised Egyptian duet between a male and female is slick, fast and tight, displaying pleasurable moments of unison and partnering movement supported by the dynamic base-heavy track by Santigold.

With the choreographer herself as the bride in between murdering bride’s maids, a soap opera inspired scenario of dance unfolds. Detailed, fast and intricate movement expresses the build up of internal angst, beautifully executed by this technical trio. A deconstructed sound score of dramatic organ sound bites, is the only break in the show from popular music – in all a sophisticated highlight in the show.

An improvised dance to Joy Division has a solitude woman staunchly enter the space and bounce on and off beat across the concrete floor like an awkward lone rocker at a concert. An honest performance, as the dancer naturally progresses through the build up in the movement and melts into a grin; this is a delight to watch.

Melancholic Moby and Iron & Wine play musical access in a private friendship heart to heart duet. Helping each other into long dresses, the weighted dancers come off the floor into a soft dance of freedom.

A final solo dance to Billy Idol’s hit track “Dancing with Myself” triggers the return of the Cool Bananas, in a chorus frenzy of high legs, quick turns, swooping arms and the repeated gesture and sound of eating (bananas). The dancers charge around the space through the audience and up on to chairs chanting “go bananas” infusing the audience a with sensory banana overload.

Yours Truly Productions has bravely taken on pop music as their access to self-expressive choreography, despite the challenging nature of predisposed associations other popular art forms can present when making dance. The punchy, catchy dancing always matches the level of hype and interest of the pops songs and is never outweighed – a challenge I believe these girls achieved with their innovative dance moves. The banana as the symbol of pop eventually exhausts the show without development from its original introduction – a journey is missing with this idea. I am left wanting more, but with less banana.

Sacred Blend Satisfies

Sacred Dance Tempo 09
Collection of works
4,5 & 6 October
TAPAC, Auckland

Review by Sarah Gavina Campus

So what’s sacred about our dance here in Aotearoa? I went along to immerse myself in a programme designed to initiate a shift in consciousness.

This year’s Sacred Dance programme offered an eclectic mix of physical and metaphysical dance that traversed through emotional and environmental landscapes in search of expansion and expression.

First up was Dee Landon’s work ‘Persephone’, performed by Sassy Niven. Niven dances in homage to the Greek fertility myth of Demeter and Persephone’s journey to the Underworld. Resplendent in pink and white, Niven exemplified the Isadora Duncan style of dance – free flow, bare foot, expressly feminine.

Sassy did a great job in emotionally exposing the tale, particularly and clearly through her facial expression. Gestural movements and a flattering draped pink and white costume spoke of delicate flowers, earthly abundance and added an archetypal female signature to the piece. Invocation in arms and footwork deftly wove wave like patterns emphasising circles and arcs, continuity and female cycles of birth, growth, renewal and change. Niven dances with assurity and definition, reflecting the tradition of Isadora with a clear sense of timing and rhythmic and lyrical flow.

Jumps were precise and a welcome counterpoint to her floorwork. My sense was that Landon attempted to portray both characters of Demeter and Perspehone, speaking through the dancer’s body their relationship to the underworld and eachother. Two performers may have been a more fitting choice in order to clarify the theatrical dynamics of this ancient myth. Sassy performed both roles with commitment and an awareness of the shifts in state needed to profile each character.

Next up was Jennifer De Leon, in a brave and self-reflexive piece of work entitled ‘The Light Came Through The Window’ (2008), exploring her total dedication to dance following major hip surgery. Revival, resurgence and regeneration emerged as primary feeling tones, as did portrayal of plummeting sorrow, grieving and loss that physical injury can have on a dancer’s career and passion.

Jenny danced with conviction and fortitude, opening her vulnerable self to the audience. She combines her history in modern and balletic dance with contemporary sensitivity to the space around her, softening her body at times to yield to forces of gravity and momentum.

The exposure of Jenny’s open chest to the sky added another heart felt depth and sense of intimacy to the work. Falling and spinning into the backspace combined with strong limb extension provided dynamic balance and showed Jenny’s willingness to embrace current contemporary movement genres. A repeated series of rond de jambes appeared to reference the location of her injury; evocative of the ordeal her body has experienced.

Music by Leonard Cohen was the perfect sonic accompaniment to support themes of sombre loss, purposelessness turning to purposeful, the rekindling and picking up pieces of broken anatomy, and an uncompromising ferocity to stand tall in the face of adversity.

A free standing split leg balance displayed De Leon’s physical skill and ability to control her form. Her prowess as performer and technician emerged strongly, and I encourage her to continue to find stability in her work, both physically and in live performance. Jenny appeared to be breaking some of her own habits in dance by committing her body to move in a ruthless and tender pursuit of her own journey.

Monisha Kumar presented ‘Natraj Dance’, a potent mix of polarity in response to the deity Lord Shiva. Kumar cuts a stunning figure of Indian graciousness, speed, charm and precision. She energises a direct line to her audience, which captivates our hearts. Monisha communicates to each audience member, allowing us to witness her passion and commitment to her sacred dance.

This dance revered Lord Shiva through a series of continuously morphing and fluid images that explored ‘feminine’ and ‘masculine’ aspects. Movements alternated between articulate traditional finger, head, arm and foot patterns more evocative of a feminine essence in classical Indian dance, to explosive and dynamic whole body expressions that propelled her directly and speedily through space and with ‘masculine’ energy and force in limbs, eyes and torso. This provided a real winning combination for the viewer. An extended sequence of ‘on the spot’ turns displayed Monisha’s ability and expertise in this dance form.

Musicality comes naturally to Monisha, evident in the marrying of her superb footwork with the beats of both traditional contemporary rhythms and contemporary music which accompanied the change of states from ‘feminine’ to ‘masculine’.

I delight in watching Monisha dazzle with costume and a face that so expressively lights up the space around her. She appears effortless in her ability to hold contradictory rhythms in her body with animated power and one pointed focus and attention to detail, whilst dancing with such joy!

Benny Ord’s solo presence on stage is unmistakable. Mixing fluid precision with a length in his limbs that seem to wrap themselves around the entire stage, Benny also exudes calm and serene stage energy. Ord epitomises the ‘cross-over artist’ – equally masterful in both camps of contemporary and classical form.

‘Peter’ (2003), choreographed by Mary-Jane O’Reilly, was originally commissioned for St Paul’s cathedral in collaboration with the Auckland Choral Society. Ord eloquently embraces the moodiness and turmoil demanded by this piece. He appears instinctively in command of both melancholic qualities and technical virtuosity - who can forget those leg extensions! Benny is rapidly coming into his own as a mature male dancer, able to portray the inner world of the solo dance character. He captures in movement the poetry and sensitivity needed to dance this journey in a modern ballet style.

Ord’s lines sear through the space. He appears like a sea bird in the wind – highly articulate, delicate and powerful in a masculine style. Although classically trained, Ord’s body owns a contemporary sense of weight and momentum that strikes the space in a lightning like manner. He sets and conveys the story with honed focus and commitment to each moment to ooze a simple looking body whilst dancing complex choreography.

Benny’s next challenge is to bring his quirky and unique dancing signature to his face and allow his mask to generate aliveness and expression so natural to his body. This will enrich and add whole new layers to his charismatic presence.

The stand out highlight of the evening for me was ‘Siva Aitu’, the new 30 minute work by emerging company Ura Tabu, choreographed by Charlene Tedrow. This strong band of women is a potent force to be reckoned with – a posse of young bodies grounded in earth, in sensual stage presence and in their relationship to eachother. The mix creates a performance synergy that ignites the space with reverence to cultural and spiritual homelands.

‘Siva Aitu’ was broken into 5 parts or rites of passage, each beginning with film footage dedicated to various components of Pacific living. Geography, environmental disasters, history, colonisation, cultural artefacts, artifice and community spirit is touched upon and explored in a rich soundscore composed of natural sounds of bush, birds and animals.

The dancers of Ura Tabu are totally committed to this work. Hands appear so softly to touch the earth in respect for themselves and for the environment of Pacific peoples. Fingers trace simultaneously delicate air patterns in the sky whilst pumping bare soles lay claim to the earth inside their blood.

Choreography presents a mix of traditional, contemporary and hybrid forms, each appearing as an exploration of primarily ensemble formations. The women are so tuned to eachother that this format works very well for them. A dynamic sensitivity between each performer creates a palpable tension and longing for reunion and symmetry when one dancer departs to solo or duet.

Costumes cloak and/or reveal the body in simple lines and combinations, fleshing sensuality and honouring traditional and current fashion. The ‘mix and match’ approach further conceptually developed could create a fresh mark on the dance scene in this country. These women offer a point of difference. They are not afraid to show us their wildness and abandon, their sexual integrity, their love of their people united through time and geographic distance, and their sacred relationship to nature and cultural practice.

With a narrative hung loosely around departure from a shared point, navigating outwards to locate new knowledge from Pacific lands, and re-emerging with new forms, Ura Tabu presented a dance fitting to the recent turmoil in Samoa. Touching upon environmental themes allowed audience members to realise the preciousness of the Pacific and the fragile environment in which it sits.

Film images of faces and people in action coupled with live drumming and singing reinforced the communal elements vital to the conservation and preservation of Pacific ecology and rituals. Images were skilfully woven to impact the overall choreographic texture. With further artistic development these could become a powerful symbol to inspire and clarify a cohesive choreographic voice.

Each dancer embodied the entire movement range required by the dance - from wild head and hip movements to earth pounding plies and foot rhythms, and fantastically focussed eyes channelling the lineage and spirit of Pacific peoples. My own mind and body is steeped in kinaesthetic and visual memories of dextrous fingers dripping through pockets of air created by rippling, curvaceous, sensual arms.

In all the works of the Sacred Dance programme, my spirit was moved – someplace, to a new place, to a place I had never been. Only by the performers embodying their own sense of the sacred could I be opened to my own experience. Well done everyone. Let’s hope you continue to define and redefine the sacred in your dance and to share in skill and celebration.

.