probability praxis 21 of 28 waning gibbous
COVEN – Underdog Gallery
Interlocutors: Lizzie Masterton, Mil Vukovic-Smart
Photos copyright Gene Serene
PROBABILITY PRAXIS 21 of 28
London. COVEN at Underdog Gallery.
16.09.2017 Waning Gibbous
Interlocutors: Lizzie Masterton, Mil Vukovic-Smart
reflections from Kate
This centering, with the help of the interlocutors, was very helpful for me personally to ground myself during the show. And our intention was based on some of the work that Mil is doing currently about how people lie to themselves, and this causes the most stress in our lives. So our intention as a small group was about bringing to light the truth, and combating that self deception.
I would love to work more with contact dance during the blindfold moment. Focusing on the the very minuscule moments of contact, helping to create the eternal NOW. this is always challenging, not only with new audience members, but even with adrienne.
i loved the moment when lizzie came up and in the center lay down on the floor. i would in the future also bring people out of their chairs and lay them down on the floor. the chairs i found to be difficult to navigate. there was a moment of hesitation in myself and i think i went the “easier” route. i could have challenged myself more.
i overheard one person say something about the sexuality of the performance; i suppose i can completely understand, that the presentation of the almost nude body invites a sexualized gaze. And yet partly the idea of the nude body is the rawness, the naturalness of the form that we emerge as from birth. it somehow feels just as unnatural, or even more awkward, to cover the body with some kind of appropriated fabric, with its own origins, separateness, vague disorientation of origin. yet i also understand how the nude body can separate more.
there are some sound issues we have to take care of, ie, the boominess during federicas dance. and the synths in dong dae mun. this for next time.
i am enjoying the stage set, with the line across the stage and the hanging blindfolds. i would also like to create a static presentation, place for the plastic.
i am thinking about how to create a dynamic generation of the binaries so that the audience has more control over which ones are called out, and how to engender participation in this time, especially if the audience is shy to move.
again, like winchester, the verbal response afterwards was so overwhelmingly positive, warm, some person said it was the best thing theyd seen in london in years. another wrote us a beautiful note about magic. another was a dancer, who said that she felt inspired about what could be done, what still can be done, in the realm of participation. i felt lifted and carried by this and renewed in the labour of performative praxis.
PROBABILITY PRAXIS 20 of 28
Winchester, UK 15.09
(notes from Kate)
Someone we spoke to in Copenhagen gave us the idea that we should begin with a more focused energy, perhaps by asking everyone to clap at the same time. He suggested that this would allow us to pull everyone in, make everyone feel a part of the ritual, without having to say anything, and to give it more solemnity. We still havent tried that yet, but we are coming around to the idea. I suppose this series is about giving every idea a chance, to see how it will function.
We are doing better at getting the circle to come around and focusing together as a duo to come together but we both need to rehearse our vocal cues. we also feel that we need to refocus our spoken parts. i for one need to slow down when I am speaking and i would like to add something about the idea of “critical”, I want to communicate that I dont believe that simply by shouting out our intentions that we can make them real. But I do believe that by being in the same place together, forming a union together, in that space, even just touching bodies, even with our hands, we can make change.
Each time we perform this spoken part, I feel like it needs to be renewed and refreshed, to fit the particular context in which we are working. This is no doubt a challenge, especially when we have just a few hours pre show to soak in where we are. The centering that we have been doing, the mapping around our area, is helping me to feel more grounded and connected to our particular location. I think this is invaluable.
The “leave” and “remain” binary that Adrienne suggested I found both particularly triggering and powerful for people here, the white blindfolds as well. I still worry that the depart the octagon can approach clowning and I worry about this.
After the show we have a long talk about how important it is to us to set a beautiful stage and how we want to make more attention to the layout and design of the stage. In our dreams we make the altar and the technics the same thing — like a kind of transformation of the technological into the magical, or rather, posing them as possibility of one and same. But in order to do this I feel strongly that we need to have hardcases and a sturdy structure to hide the technical things from getting thrown on the ground.
I was happy to feel that many people were really moved by the show and that they went deep with us. At times I worried that there was shyness from audience members about body contact and involvement, but i realized from the verbal feedback afterwards that they were really moved. Even one conversation like this, even just one, makes me feel like we are continuing in productive art that is making change.
probability praxis 18 of 28 waning gibbous
GENDER BENDING QUEER PARTY – WORM
Interlocutors: Pasquale di Morizio, Manon la Décadence , Lu, Carlijn Bakker, Sanne van Driel, Olave Basabose, Dennis Snorremans
All photos copyright Maarten Nauw
Techniques for Auditory Resistance
a weekend intensive electronic music workshop with HYENAZ
betOnest – Kultur Park Stolpe
Am Kanal 2, 16278 Angermünde, Germany
October 13 -14 -15
This is a sound art workshop and collaborative laboratory facilitated by HYENAZ – xil and alfabus. We will work individually and collectively to develop sound art that responds to the experiences of those who gather as well our current context of migration, war, structural violence and collective mourning.
We will use a variety of tools, with an emphasis on free and open source software, to explore a variety of approaches to creating sound in an electronic music context, including the manipulation of field recordings through sampling, digital synthesis and vocal recordings. We will explore techniques of arrangement to create sonic landscapes from the sounds that emerge and experiment with how these works inspire dance and movement.
We will conduct the class in English but we can also translate for German language speakers. All participants are encouraged to use their first/home languages for recordings and original text compositions.
HYENAZ are familiar with Ableton, Bitwig and Ardour, among other software, and welcome any software that attendees are already familiar with.
All skill levels and all bodies are welcome.
Friday 13.10: from 16:00 – 20:00
Saturday 14.10: from 10 – 13:00; 15:00 – 19:00
Sunday 15.10: from 10 – 12:00; 14:00 – 16:00
Price Includes Workshop, accommodation, and food.
Earlybird Price: €130 (register by 15. September)
Full Price: €160
Our practice as HYENAZ is to develop soundscapes and digital synthesizers from field recordings: natural sounds, ambient sounds, interviews, recorded texts and recorded vocals/instruments. We work to follow not a genre of music or sound but to follow a theme and let it guide us throughout the texture of the entire work, so that the sounds are created from one “cloth” that stays close to the intended purpose of the sound.
We like to create parameters within which to work, using limitation to stay close to the original idea. At the moment we are working on measurement, difference, speaking across borders, border crossing, and nonviolent resistance and would like to see how these themes can be reflected in sound design and collaborative work.
HYENAZ are looking for interlocutors for our upcoming live experiences in the probability praxis series.
Probability Praxis is the series of 28 performances of the Critical Magic ritual. “Praxis” is intentional practice of radical imaginings; this is our laboratory. “Probability” is an acknowledgement that transformation does not happen overnight, but that practicing intimacy, questioning our acts of Othering, actively interrogating boundaries and deeply understanding our bodies in relation to other bodies increases the probability of personal and political change.
SCHWARZWALD 01.09 probability praxis 17 of 28 waning gibbous
ROTTERDAM 02.09 probability praxis 18 of 28 waning gibbous
WINCHESTER 15.09 probability praxis 20 of 28 waning gibbous
LONDON 16.09 probability praxis 21 of 28 waning gibbous
Critical Magic 비평 적 마술 is based in contact, sound and movement to break physical and mental isolation and to spark discourse that is both critical and utopian. It is an electronic music performance as well as interactive ritual performance which grew out of the site specific performance “Spectral Rite” with Sylbee Kim and Nico Pelzer at the Museum of Modern and Contemporary Art in Seoul in 2014.
It has since been performed as a full ritual around Europe, Canada, and Australia. We are looking for Interlocutors who will help be active participants to ensure an atmosphere of mutual respect and connection between ourselves (HYENAZ) as facilitators and the “audience” as participants.
No previous rehearsal or experience is required, we welcome all bodies. Your curiosity and eagerness is most important. looking forward to meeting you.
contact us at email@example.com
When we began Foreign Bodies, the idea that the movement of peoples across territories was to become a defining political question, that it would motivate political movements and mobs, that it would become a mechanism through which different elites would build a political base to take power in the state, was marginal. It was not yet front page news, nor had it become the political cliché that it is now, refugee crisis, a meaningless phrase that provokes feelings of compassion or loathing without any real sense of the entities that comprise the so-called crisis, so that the crisis is never really born, never works the transformation that it ought to – the dissolution of everything we know of as the body politic at present and the creation of a new body politic, as well as new bodies and new politics. 1)There are a multitude of individuals and communities for whom the reality of this migration is experienced with all of its nuances, with all the beauty, wonder, awe, discomfort and fear that is provoked by the actual physical experience of another’s body. There are the migrants themselves, and there are those individuals and organizations who have moved themselves to the sites where help is needed, giving food and medical care, assisting people to overcome state control wherever possible. And there are those well within the confines of the nation state who provide spaces and advocacy for those whose journeys are complete (for now). I feel that these people experience what is happening not through the distancing cliché of “migration crisis”, but as a lived reality.
Where can we point the finger for this failure – surely it belongs with the management of this crisis, as if the state understands itself not as a vehicle for transporting human civilisation into something more humane and more civilised, but as a bureaucracy dedicated to the preservation of the threads of the status quo. This bureaucracy, which should be marginal and transitory, has filled the vacuum left by the aspiration in an earlier stage of the nation for a true social state, one in which labor rights and welfare were guaranteed by the state. This bureaucracy exists only to see that the institutions themselves, empty as they are of any political content beyond the continuation and, against all indications of economic reality, the necessary expansion of the capitalist project.
As is the case, always and inevitably, the bureaucratic formations which are designed for administering the periphery of the nation state, as in the case of imperialism, return to the center as well, as in the case of nazism, fascism and neoliberalism.
So Foreign Bodies is about those bodies which view the national border the same way a herd of goats view a seemingly impossible precipice, a dangerous inconvenience to be overcome by nimble feet and an act of will. It is about their experience once they cross this precipice, the violence they receive at the hands of mob, police and border security, the drudgery that their lives can descend into once they become administrative subjects. It is also about those non-migrating bodies 2)Of course, every body is a migrating body, whether actually-migrating, potentially-migrating, or historically-migrating. I am a refugee insofar as my grandfather was. I am a foreigner in Germany, though a privileged one, and yet I have “arrived” as it were in my home of Berlin, therefore I am both a migrating body and a non-migrating body. who live across the precipice, how they are shaped by their anxieties of the outside, how the administration of those other alien bodies makes invisible the work that the state performs on their own bodies, cells and molecules. Foreign Bodies is about the potential bodies that we might inhabit: physical bodies, political bodies, that are not shaped by paranoia and neuroses. – AT
Notes [ + ]
|1.||↑||There are a multitude of individuals and communities for whom the reality of this migration is experienced with all of its nuances, with all the beauty, wonder, awe, discomfort and fear that is provoked by the actual physical experience of another’s body. There are the migrants themselves, and there are those individuals and organizations who have moved themselves to the sites where help is needed, giving food and medical care, assisting people to overcome state control wherever possible. And there are those well within the confines of the nation state who provide spaces and advocacy for those whose journeys are complete (for now). I feel that these people experience what is happening not through the distancing cliché of “migration crisis”, but as a lived reality.|
|2.||↑||Of course, every body is a migrating body, whether actually-migrating, potentially-migrating, or historically-migrating. I am a refugee insofar as my grandfather was. I am a foreigner in Germany, though a privileged one, and yet I have “arrived” as it were in my home of Berlin, therefore I am both a migrating body and a non-migrating body.|