ArtsPraxis Volume 5 Issue 2 has been published.
Last April, at the 15th annual Forum: Performance as Activism, I was heartened to meet practitioners, artists, educators and scholars from around the globe who were enthusiastically engaged in using the art form of theatre to address pressing social and cultural issues. This edition of ArtsPraxis includes fourteen inspiring and pertinent articles that report on activist theories and practices that have been initiated, explored and successfully implemented in communities and classrooms.
At the Forum, we asked, “How is activism defined or redefined in 2018?” Through panel discussions, workshops, performances and paper presentations we explored how activism can disrupt, subvert and transform dominant social and political narratives. More than sixty presenters from twelve different countries relayed inspirational and revelatory methods towards the goal of promoting enduring social change through aesthetic expression. In this global space of open dialogue and exchange, we, as activists learned about organizational methods, pedagogical tools, aesthetic devices that, in responding to the complexities of our time, push past boundaries and binaries to redefine cultural innovation.
I hope that you will be inspired by the following theories and practices offered in this volume, ranging from the metamodern to dialogical activism to personal resilience, and surrounded by artistic innovation.
This issue of ArtsPraxis is available for download.
JAMES W. GUIDO
Art, in all its many forms, has always given people the opportunity to express their inner thoughts and feelings. Art adapts to the person, and different people exploring the same material will lead to different artistic expressions of that material. As a person changes over time, art can change with them, allowing them to discover new ideas by letting their imagination run free. Theatre arts have always been a breeding ground for presenting new perspectives, since there are no set rules and anyone can present a story onstage. New ideas for presenting information are being discovered all the time, leading to a never-ending wellspring of ways to pass along knowledge. This paper advocates for providing artistic theatre opportunities for Deaf students and emerging theatre artists in order to increase access and representation, as well as promote mutual communication.
This article describes Ximonïk, an original play by the all-female Maya troupe Ajchowen which premiered in the U.S. at the 2018 NYU Educational Theatre Forum: Performance as Activism. This editorial traces the author’s relationship to Ajchowen, which led to their involvement in the Forum. Further, it contextualizes Ajchowen’s unique approach to performance as activism in Guatemala, examining the history of their company and their experiences as Maya actresses.
How might the forces at work upon artistic production, its contexts, and the circumstances of its making, exert dynamic influences on artistic processes and on participants engaged in them? Might they inspire participants to view themselves as activists?
Everything is Possible, performed by 200 community actors, told the story of the suffragettes of York (UK). Created in 2017 in the aftermath of US and UK elections, it addressed issues of female enfranchisement, democratic engagement and violent protest, the concerns of 1913 resonating with and framed by the contemporary landscape. This paper considers the extent to which the making of theatre can foster a debate that is both internal as well as external; where the intended effect on an anticipated audience results also in unintended consequences in terms of participants, artists, makers and institutions.
This paper considers the relationship between individual, community and institutional approaches to activism in pursuit of social change, examining the processes of practice by discussing the commissioning, development and writing of the play from the perspective of the playwright. Finally, it considers whether participation may became a form of activism in itself.
Curious Theatre Company, based in Denver, Colorado, is currently celebrating their 20th anniversary. As stated on their website “The mission of Curious Theatre Company is to engage the community in important contemporary issues through provocative modern theatre.” Chip Walton, founder and artistic director, stated in a recent interview that their mission, in light of the current political situation in the U.S., remains unchanged but has been turned on its head; instead of aspiring to be a professional theatre company that produces socially aware plays, they now identify as a social justice organization that uses theatre as a platform.
Several organizational changes have occurred as a result of this spin on their mission including a restructuring of talk backs after performances, a re-evaluation of the process of both season selection and the commissioning of plays, to seeking ways to be flexible producers able to respond quickly to the rapidly changing political landscape.
In this article I will unpack the impact of the election of 2016 and the politics of the current administration on the ways in which Curious Theatre Company is defining itself, engaging audiences, choosing programming, and changing production practices.
GUILIA INNOCENTI MALINI
Interactions between political activism and performative practices are historically numerous in Italy but, recently, they appear somehow institutionalised. In this scenario, some social theatre initiatives, combining arts with care, education and social development, might constitute a new outlet for activism. After a brief introduction on social theatre, this paper seeks to establish the quality of its civic and political meaning through the analysis of two recent cases: the Franco Agostino Teatro Festival in Crema (Milan) and the Montevelino “school without boundaries” in Milan, different instances of performative practices promoting forms of active involvement of the local community in changes of curriculum, education system and community identity.
Children, parents, teachers, staff, common citizens, social workers and local cultural activists participate as actors, authors and audience to theatrical and performative events and workshops, producing new socio-cultural resources to be employed in local issues.
A new “educating community” might be emerging, able to reflect upon itself, devise new scenarios, build new relationships and transform people’s behaviours, starting within the school walls but spilling out into the community.
Even if this might not yet be indubitably identified as activism, here theatrical and performative experiences are becoming direct social action and a spur for local educational policies.
GUSTAVE WELTSEK and CLARE HAMMOOR
ILLUSTRATIONS BY KYLIE WALLS
As young people’s identities continue to be formed by social media, popular culture, and peer approval, mirrored representations of unquestioned ideals have taken center stage. Through an investigative inquiry into this practice, Weltsek and Hammoor emerge with a new possibility for understanding activism and self-formation in the drama classroom—dissociation. Using academic scaffolding and a playful graphic novel, the authors invite teachers, researchers, practitioners and learners to think into a theoretical moment of disconnect. It’s the moment young people talk about when they “let go” and are “consumed” by dramatic activities. The authors argue that moments of disconnect hold hope for the development of individual agency, social justice and equity both for individuals on paths of self-discovery/creation, collective actions for communities that arise within the drama classroom, and for how we think about and share our scholarship. The graphic novel central to Weltsek and Hammoor’s discussion offers a way of thinking into multimodality in scholarship and pedagogy.
Throughout the second year of their BA programme at York St John University (UK), drama and dance students engage with a compulsory module titled “politically engaged practice.” As part of this they are given a deliberately provocative assessment brief that requires them to “plan, design and implement a small-scale politically engaged piece of acts activism.”
This paper explores the experience of asking students to become, if only temporary, political activists. It does so by first setting out how arts activism is framed and defined for the module as an intersection between effect and affect. Under the headings “dialogical activism,” “culture jamming” and “quiet activism,” it then provides a typology of the kinds of arts activist projects undertaken by students. Suggesting that the assessment offers an opportunity for “authentic learning” the paper describes how students articulate the impact of the module on their sense of social consciousness and relationship to political issues.
Finally, the paper reflects on the role of activism within the academy, particularly in a context where universities are frequently accused of operating under a liberal bias that imposes particular political perspectives on students.
In the Youth Artists for Justice program, 12 socio-economically under-resourced, racialized youth conducted research and created an original play that invited others in the community and within the field of education into the imaginative sphere of critical and dialogic re-envisioning of the world. The study indicates youth ethnodrama performance as a potential site for a public relational pedagogy of resistance. This collaborative action research project aims to identify how this group of youth conceptualize their current and future roles within contemporary social movements and strives to garner within them a sense of hope and capacity to conceptualize and enact their political agency. Collectively, the youth cultivated a sense of solidarity, social responsibility, and political agency as they came to identify as an artistic ensemble analyzing critical issues and using theatre to depict forms of resistance. Following Judith Butler’s (2013) definition of plural performativity, the youth could use the theatrical space to perform and engender political participation. The pedagogical aesthetic of their original performance, Reflections of Tomorrow, illustrated realistic depictions of their own experiences and revealed the power and the passion with which they strive to make progress, inviting others to respect and enact their courageous resistance.
ANA DIAZ BARRIGA
On November 2017, in the city of Nogales, Arizona/Sonora, binational festival Beyond the Wall / Más Allá del Muro took place, bringing 15-foot tall puppets to the US/Mexico border. This essay is a first attempt to bring an academic gaze to Jess Kaufman’s and my activist pursuit, reflecting on how puppetry allowed us to deepen our conversation with community members and discover the true purpose of our artistic action. This paper will trace our journey from the conception of the performance as an attempt to reframe the politically-charged border wall, through the expansion of the festival via the inclusion of community leaders, to the actual event and performance with puppets built and operated by volunteers from various segments of the community. Exploring community-based theatre where puppets function as amplifiers of the stories and identities of community members, and suggesting the opalescent identity of the puppet as parallel to the identity of the borderlands, this essay uncovers and establishes new research questions, to be explored through praxis as they shape the future of the project with the aim of investigating how to create activism with a lasting impact focused on our common ground by rooting it on voices from the community.
This article explores how the aesthetics of activism can function as a driving force of a social movement by empowering the individuals and creating a “utopian vision” among them. Two recent major movements in Korea are introduced as examples; the Ewha Womans University protest and the Candlelight Protest, both of which indicate new possibilities of aesthetic activism. There was a big protest occurred at Ewha Womans University in 2016 summer, which was one of the crucial events that elicited the nation-wide Candlelight Protest. It was a site-specific theatre located at the main building of the school, which students occupied for 86 days until their demands were met. The students enacted a range of theatrical performances, such as holding public meetings with their masquerade-like masks on, making music videos, publishing comics on SNS, writing parodic novels, and parading with flashlights at night. Then in the winter of 2016, Korea witnessed a great wave of candlelight in the central square of Seoul, leading to the impeachment of the incumbent president. During months of Candlelight Protest, diverse groups of society—including families, teenagers, disabled people, queers, and various non-political clubs—gathered together with candles on the street every weekend.
In both Ewha Protest and Candlelight Protest, the performative and aesthetic power of the protest naturally altered the modalities of the community, transpiring a sense of communitas that emerged from the “feelings and sensibilities of utopia” which J. Dolan referred to as the “utopian performative.” Individuals were not amalgamated into a distinct community, but rather rediscovered themselves as individual beings, transformed through their solidarity, empowering themselves to transform reality. These protests show new possibilities of aesthetic activism.
There has been a recent and notable trend within contemporary performance spheres for artists to respond to various sociological, economic and political crises by creating participatory, community engaged performances. This article addresses how specific contemporary performance as activism projects have now evolved to respond to, and have been affected by, the emerging concept of the metamodern. By focusing on two 2017 productions, Mem Morrison’s Silencer and LaBeouf, Rönnkö & Turner’s #HEWILLNOTDIVIDEUS, this article argues that the metamodern oscillation between sincerity and irony, as laid down by Timotheus Vermeulen and Robin van den Akker, has become an integral component in these artists’ performance-based activism. This article examines these performances in context with other politically engaged, participatory performance trends as well as the emerging concept of the metamodern in political and cultural spheres. The study offers a new insight into current practice formed upon the interstice of the metamodern and youth politics, and how performance as activism can be (re)defined within the current political landscape.
This paper concerns the one-to-one performance work of Passages—a group of performers aged between 60 and 90—founded to support Bridie Moore’s PhD research into the performance of age and ageing. It analyzes how these performances challenge perceptions of the old person as “other,” and uses audience feedback, together with performance and social theory to explore how the work achieves this. The group uses mask work, proximity and intimate performance as a form of quiet activism, to challenge structures of thinking in subtle and penetrating ways. The analysis refers to the performance The Mirror Stage, given at the University of Sheffield (UK) in September 2015, and the paper discusses the one-to-one performance form and the eight one-to-one performances that were presented in the show. It engages with de Beauvoir’s (1953/1972) and Phelan’s (1993) notions of the “other” in order to explore the way the perception of otherness plays out and is disrupted by the presence of the old person in one-to-one performance. The paper introduces the possibility that the contact facilitated by one-to-one could, as Allport (1954) argued, reduce prejudice concerning individuals who are members of outgroups such as the “old” and, by extension, to other marginalized individuals and groups.
MA ROSALIE ABETO ZERRUDO and DENNIS D. GUPA
The prison is not a dead end. Freedom is born in prison. Women in prison bounce back, resurrecting through their stories, reclaiming their bodies. This research investigates the politics of freedom, space, and body in prison. Women exercise their own sense of freedom navigating in a tight small crowded place through stories of objects, body lullabies, and archetypal ethnodrama. Women recreated new selves with new colors to light up their life in the darkest times.
Storytelling as a powerful tool for political and cultural assertion is essential in this research as a healing art process. The creative personal geography work makes women tell stories as a means of gathering parts of themselves back to one piece. Our work in freedom art we resonate to the words of Estés, “Stories are medicine… They have such power…we need only to listen… Stories are embedded with instructions which guide us about the complexities of life” (Estés p 15-16). This performance research presents the body monologues of women in a space (read: prison) where time restricts liberty and memories of freedom collapse with dreams of emancipation. Through a series of creative and performative exercises this prison became a performance space animated with the living narratives of human stories of objects and as a site of compassion where an overflowing bodies intersected and shared the politics of tolerance, compassion and love.
JACKIE KAULI and VERENA THOMAS
In Papua New Guinea, a country in the South Pacific, performance and ritual are part of day-to-day life through which social and cultural relationships are mediated. Understanding the way in which performances are woven into day-to-day experiences and political spaces lets us explore communal and indigenous processes around social change. Yet to date, there has been a very limited understanding of the value of performance for social change among development practitioners and those seeking to work with communities to impact on positive social change around certain issues.
Based on over a decade of engagement in arts-based research and development practice in the Pacific, we explore the way in which indigenous knowledge systems and performances can be harnessed to co-create narratives and performances for community audiences. Among others, we explore the model of Theatre in Conversation (TiC) (Kauli 2015), an arts-based approach developed as research and a theatre for development model, to overcome some of the complexities linked to achieving social change. TiC is used in Papua New Guinea to assist community organisations and individual facilitators develop narratives of strength and resilience that highlight the challenges, create the conversations, and deepen understanding around sensitive issues. These narratives are further captured through other media such as photography or film. Workshops are designed to improve artist-facilitators’ community engagement skills and artistry harnessing indigenous ways of learning and engagement in social change. In this paper, we highlight projects on gender-based violence and sorcery accusation related violence, as examples to explore the key aspects of this approach.