What In The Hell Did I Just Watch

[My opinion on this production is half-formed and will probably change several more times throughout the next week. What I’m writing here is how I feel tonight, in this moment, in my body as it currently exists. These thoughts are neither concrete nor completely flexible. Such is the challenge when examining the avant-garde.]

One of the questions I’ve been exploring this semester is what I desire to become as a result of my theatrical training. I don’t want to speak in terms of “defining” my future role in the world of theater, but sometimes it is difficult not to. The conundrum that I’m in is whether or not I wish to be called, first and foremost, an “artist.” It sounds like a simple problem, but believe me – this is not so (at least as far as my process is concerned). I struggle with this notion because I like to think of myself primarily as a storyteller. What drives me as an actor is the conveying of thoughts, images, and words within the context of a bigger picture. I’m less concerned with what I do and say on stage, and more interested in how, as a singular actor, I fit into the world of the plays I’m involved in. Now, this could seem like comparing apples to apples, because certainly, anyone who considers themselves an artist would likely share the same concerns. But to myself, personally, the idea of being an “artist” implies an attitude towards the work that doesn’t quite jive with my perceptions on what theater can and should be.

This is probably why I struggled so greatly with Dollhouse this past weekend. It struck me as art for the sake of art, and not for the sake of its audience; the performance was visually and aurally striking, and certainly held my attention, but I was left feeling rather empty. It’s like that feeling you get when you gorge yourself on carbohydrates and then feel hungry two hours later, regardless of how much you consumed. When I left ArtsEmerson, I felt as though I had seen something of great significance. So why can’t I put a name to that significance, two days later?

I must clarify immediately that the production was, by no means, a bad one. Each actor had a deep physical connection to their characters, and the sets – I mean, there are no words to describe some of the stage pictures I witnessed Saturday night. But I found my reaction, and the audience’s collective reaction, far more fascinating than the play itself. I’m not so sure that’s a good thing. I enjoyed the way the performance challenged my perceptions and presented something new. Yet I didn’t understand the significance of the text itself. If Dollhouse had been a movement piece, or an opera of sorts (in its entirety), I would have been far more receptive to its style, but it wasn’t either of these things. Ibsen’s text was still retained, and I came to see a play, to witness the telling of a story. I could not have been more engaged in the action on stage, but I feel like I barely caught the basics of what actually happened to the characters over the course of two and a half hours. Perhaps that’s a bit of an exaggeration, however, I still don’t feel like I had any sort of investment with the characters at the end of the night.

That may very well have been the point of the whole thing. Exaggerated, doll-like actors re-enacting a classic play in the confines of their over-sized dollhouse. I’d like to think that my reaction is what Mabou Mines was trying to coax from audience members like myself. If that is the case, then they were entirely successful. But what if they weren’t? What if the entire point of the production was to loom over its audience like the nurse-on-stilts and mock their confusion, instead of inviting them in to experience it fully? That’s what scares me about referring to myself as an “artist:” because when I think of performers as “artists” in the classical sense, my mind immediately jumps to productions like Dollhouse which have left me utterly confused.

The Throat Chakra in “Melancholia”

Let me give a shout out to all my Advanced Physical Acting comrades!

On Friday I watched Lars von Trier's Melancholia starring Charlotte Gainsbourg and Kirsten Dunst. Aside from it just being a stunning movie, I was struck by one major trait.  Lengthy, pithy silences were more present than dialogue in the film.  Firstly, I thought, "Oh, how Pinteresque," but then I recalled our chakra work in Elaine's class.

The throat chakra is connected to expression, communication, and truth.  It also links the instinctual lower chakras to the intuitive higher chakras.  Elaine frequently says that we use our throat chakra when we speak, yes, but we also use it when we decide not to speak.  Silence is also an expression of the throat chakra.

SPOILER ALERT: The most prominent silence for me was when John (Keifer Sutherland) was on the patio with Claire (Charlotte Gainsbourg).  In the previous scene John had confirmed that "Melancholia" (the planet which was to collide into Earth and thus destroy it) was not going to enter Earth's atmosphere.  Claire is sleeping on the patio chair and John has just decided to reassess Melancholia's distance.  He says nothing, but is visibly upset.  He checks again.  He exits without saying a word and later we see that he left to commit suicide.  Through all those actions not a word was spoken but the story was undeniably clear.  John discovers he was wrong, that the world will indeed end, he makes the decision to not tell his wife, and then he kills himself.

Woohoo! The Silent Throat Chakra in action, my friends.

The Power of Quotations

I'm a huge fan/collector of quotations, sayings, mantras, etc. I think reading other people's words about and thoughts on life, love, challenges, friends, etc. is the most comforting and inspiring thing in the world. Knowing that someone, somewhere, no matter how far away or long ago had similar feelings to me, similar struggles and thoughts and questions is sort of magical. That being said, a friend of mine from work who is a graduate of MassArt sent me this quote:

"No great work has ever been based on hatred or contempt. On the contrary, there is not a single true work of art that has not in the end added to the inner freedom of each person who has known and loved it."
-Albert Camus

I think that just about sums up how I feel about making art. Imagine making something that "add(s) to the inner freedom of each person who has known and loved it." During our discussion about Brian Dories' Philoctetes, I talked about how I always felt squirmy around theater about war. I think the reason is I often feel it comes from a place of hatred. Brian Dories, in my opinion, achieved what Camus talked about in the early 20th century. Doesn't that just make you want to create some art? It certainly does me.

inspirational-quotes-9

Music Musing

Most of the time, when I do something creative (or anything, amost... workout, grocery shop, take a walk, clean my room), I look to music for inspiration. I'm feeling particularly stuck in some areas of my work (ok, it's playwriting) and I keep finding myself looking for music to inspire me, because isn't it great when you listen to a song and it speaks to you so convincingly that you believe that it was written specifically for you? That maybe no one else has ever heard this song and it's your secret? And when you've overplayed the old favorites, getting to know a song/artist/album is like getting to know a new friend: you're a little unsure about it at first (perhaps even annoyed or filled with revulsion), then completely infatuated, then contentedly in love.

I think there's something so nice about loving an art form that you know nothing about and have no proficiency in. It makes me understand why people who don't DO theatre GO TO the theatre. Maybe it's a little inspiration--a little push in the right direction. Or maybe it's just a little reassurance that it's ok to be alive. Anyway, here are some links to follow if you love music and are looking for some inspiration:

1. Study.

2. You Choose

3. Pandora Brought Me This Gem

4. National Association for Music Education

5. They Can Do Whatever They Want... Even This (and i love this jam)music

Oh baby!

Talk about pushing the limits of art! This woman is definitely pushing, whether it’s art or not, that’s up to the viewer I suppose. In Microscope Gallery in Brooklyn, on October 26th, Marni Kotak gave birth to a baby boy in front of spectators as an art piece. I was a bit shocked when I first heard about this. I had no idea what the reason for this performance piece was. After further research, I discovered her intentions with the piece.

"I hope that people will see that human life itself is the most profound work of art, and that therefore giving birth, the greatest expression of life, is the highest form of art….my performance is about, addressing the assumptions about the way birth in our culture is viewed."

This performance does sound to me very raw and most likely moving. It probably reminds us of our animal nature as we see one human physically coming out of another, it must remind us how connected we are. In this age of media and technological interactions, Also, it is a returning to home birth and to times when the community would be present at births. I think it is very interesting to have a communal birth. The thing that is different about this communal birth is that the community is largely made up of strangers, not friends and family. Thrusting these strangers into such an intimate event is striking and indeed what all good theatre in my opinion does. It brings people together in a personal, communal way, and allows them to look at a slice of life in whatever style it is presented. This is perhaps the extreme version of that idea. Marni does say that:

“random gawkers are discouraged: In order to view the birth, audience members must "spend some time with me in the space, getting to know each other and talking about the performance. This is all part of my approach to life and art, and my goal of creating authentic interactions, rather than the Facebook kind of friend that you've actually never met," Interesting.

The part that is a little unsettling about all of this to me is the fact that the baby has no say in all of this. The mother and father chose to do this, the audience chose to come (if this were geurilla street theatre this would be a whole other story and situation to examine) but the baby is having his first moments on earth and already he is performing. I suppose he’s not performing technically because he is unaware of the circumstances. However, this quote is unsettling to me: “The beautiful baby boy was wide-eyed, and as quiet as could be, staring blankly into the camera and video lens that hovered above him.” Imagine coming into the world and the first thing that you see is a camera lens? A crowd full of observers? It makes me wonder who this boy will grow up to be and what his relationship with his parents will be in particular.
This event of course raises the old question, what is art? I believe this is art because Marni is taking a natural event and framing it in a new context. She is making a private event in this day and age, public. Would you go to see this performance? I don’t know if I would go, but I am definitely intrigued.

Life’s Instructions

  1. Have a firm handshake.
  2. Look people in the eye.
  3. Sing in the shower.
  4. Own a great stereo system.
  5. If in a fight, hit first and hit hard.
  6. Keep secrets.
  7. Never give up on anybody. Miracles happen everyday.
  8. Always accept an outstretched hand.
  9. Be brave. Even if you're not, pretend to be. No one can tell the difference.
  10. Whistle.
  11. Avoid sarcastic remarks.
  12. Choose your life's mate carefully. From this one decision will come 90 per cent of all your happiness or misery.
  13. Make it a habit to do nice things for people who will never find out.
  14. Lend only those books you never care to see again.
  15. Never deprive someone of hope; it might be all that they have.
  16. When playing games with ! children, let them win.
  17. Give people a second chance, but not a third.
  18. Be romantic.
  19. Become the most positive and enthusiastic person you know.
  20. Loosen up. Relax. Except for rare life-and-death matters, nothing is as important as it first seems.
  21. Don't allow the phone to interrupt important moments. It's there for our convenience, not the caller's.
  22. Be a good loser.
  23. Be a good winner.
  24. Think twice before burdening a friend with a secret.
  25. When someone hugs you, let them be the first to let go.
  26. Be modest. A lot was accomplished before you were born.
  27. Keep it simple.
  28. Beware of the person who has nothing to lose.
  29. Don't burn bridges. You'll be surprised how many times you have to cross the same river.
  30. Live your life so that your epitaph could read, No Regrets
  31. Be bold and courageous. When you look back on life, you'll regret the things you didn't do more than the one's you did.
  32. Never waste an opportunity to tell someone you love them.
  33. Remember no one makes it alone. Have a grateful heart and be quick to acknowledge those who helped you.
  34. Take charge of your attitude. Don't let someone else choose it for you.
  35. Visit friends and relatives when they are in hospital; you need only stay a few minutes.
  36. Begin each day with some of your favorite music.
  37. Once in a while, take the scenic route.
  38. Send a lot of Valentine cards. Sign them, 'Someone who thinks you're terrific.'
  39. Answer the phone with enthusiasm and energy in your voice.
  40. Keep a note pad and pencil on your bed-side table. Million-dollar ideas sometimes strike at 3 a.m.
  41. Show respect for everyone who works for a living, regardless of how trivial their job.
  42. Send your loved ones flowers. Think of a reason later.
  43. Make someone's day by paying the toll for the person in the car behind you.
  44. Become someone's hero.
  45. Marry only for love.
  46. Count your blessings.
  47. Compliment the meal when you're a guest in someone's home.
  48. Wave at the children on a school bus.
  49. Remember that 80 per cent of the success in any job is based on your ability to deal with people.
  50. Don't expect life to be fair.

This is one of the more powerful things I've read in awhile. I use stumbleupon a lot and I generally glaze over a lot of pages I see, but this post caught my attention and I immediately read through each of the 50 life reminders in full. I don't know. There's something so amazing about all these things. And I know its not so directly related to art or theatre but something hit me so hard about it all. How do we keep all these lessons alive in our lives? Its so hard to keep them at the forefront of our brain. I read this post months and months ago and I still think about it. I still think about how I am not giving people second chances and taking charge for yourself and thanking those that help me along the way and simple things like just be the last person to let go of a hug and sing in the shower. I don't know. All my posts here have been mostly inspiring things that I have seen in theatre. This post just jump-starts me in ways I can't really explain. Do people feel the same way? Does this list hit hard for you? I want all these things to be true in my life. And its impossible to maintain all of them but we have to try. We have to try or else we're wasting away our days. I mean this is just a silly post i found on stumbleupon but I think it has so much merit and weight in our lives as artists and human beings. I've read these sort of lists before but I never get through them and they don't seem to sit with me the way this one did. Maybe its the period of my life, where I'm at with being in college and doing what I'm doing and having the power to spread stories to everyone. These are the things we need to be spreading to one another and to strangers and to loved ones and our families. The list just holds a lot of power and I desperately want to use it.

Ohdamnmabouminesdollhouseholyshit

So about the Mabou Mines' "Dollhouse"....

Writing this feels almost like trying to recall a dream, something that slips away faster the more I try to put it into words. I'm not sure what happened the other night in that production. I don't even think I walked away knowing the plot line (having never read the play) but what happened in the performance was so symbolically explosive, so charged with deep, dark energy, so ludicrous and so mind boggling, so specific and so expertly choreographed that I found myself sitting with my mouth agape for most of the performance. The strange thing is that this isn't a type of theatrical experience that I would have considered myself drawn to let alone blown away by. I tend to have this die hard notion of theatre as being for the people! Telling them a story that will alter and affect them (in a verbal way is my assumption). But this! This play! The most moving images and stirring scenarios in the play for me were the ones that took place in silence, usually involving 15 foot tall nurses loping along in skull masks. THE POWER OF THE THEATRE! DAMN! It is not the mere written word, or the spoken word, it's a bank of puppets 60 foot by 50 foot bank of puppets raising their arms simultaneously. The power of the theatre to move and affect people is in the slow unraveling of a piece of red velvet cloth, in the removing of a wig in the small fragment of red paper that falls, unexpectedly from the somewhere up in the rafters, it was in these moments that the audience gasped and sighed. I'd forgotten that this world that I'm setting off into is not merely about the power of words, it truly is about the power of action. The words may motivate action but the action is where the audience becomes viscerally involved instead of merely intellectually involved. This is too much for some people, some don't wish to be viscerally engaged, it costs the audience something, there were people who left "Dollhouse" after intermission, but as for me I think the whole mass catharsis thing the Greeks had worked out is where the good stuff is. If the theatre is becoming merely an intellectual experience then it is dead, is is something that can be written and read, something that doesn't need to be experienced. Mobou Mines and "Dollhouse" made me realize that we're not dead, that our only hope for this art form to live on is if we provide people with something that they can't read, can't merely observe, consider or think about but something that they have to experience fully. We memorize through books but we learn through experience, learn who we are, learn about the world, this is what the theatre should give people, this is what it can give people.

Lacking Some Ability for Intake

I saw (with plenty of the authors of this blog) Mabou Mines' Dollhouse on Saturday and it's making me think. About theatre. DAMN IT!

I'm subtly angry about this fact. I don't really care whether I enjoyed this production or not (and I can't really decide what my overall experience was) but god damn it I don't want to think about my views on theatre while I watch theatre! Ok, maybe not subtly angry.

My experience of the show was varied. There were things I understood but mostly I didn't and those pieces I'm still chewing on. This is great and it's because of the overall meta-theatricality of the show, but most of those pieces have to do with theatre and not with any kind of inner/societal activation I'm feeling. After the production I didn't say much, but instead I wanted to hear what other people thought to help me process my own. The conversation turned towards the narrative and the choices that were made in that sense, which surprised me, because it wasn't at all where I was at the moment. In fact I realized I hardly cared about the story or the characters in the journey of this show. Now, if this is a choice, I don't mind it, but the production so overtly advertises itself as a show about the societal conflict between men and women and I wasn't activated in any strong way regarding that issue. So, around the end of the evening, the only question I asked was if people felt sympathetic towards Nora. Most said yes. When I said that I didn't and in fact that I didn't put, I forget my exact wording but Ilana remembers I'm sure, any blame on the men either there were audible gasps. What is bothering me after this production is why I wasn't moved in that way. I feel as if I must be lacking some ability for intake for me to have completely missed the empathetic relationship that my comrades seemed to have had.

Where do I find fault, or can I find fault or should I find fault in my relationship with this production? I know it is possible for me to have an empathetic relationship with a lead character, and to be completely immersed in story, because it's happened. Though it happens rarely. What I want to know though is if this has to do with how I enter the theatre, or with the theatre that I'm presented with. My goal is to be on this journey. I WANT to be moved by theatre, but so often I find that I'm not, and instead of discussing the issues in the piece, I'm discussing the issues of the piece. This blog post basically.

It's a weird line for me to walk. Sometimes I feel like a new generation of theatre maker because I'm so often displeased, or more accurately, unfulfilled, with the theatre that I see, and sometimes I feel like I must be the biggest asshole in the world.

Some Sunday Night Poetry

Speaking on my creative influences some more - "The Cremation of Sam McGee" by Robert Service will always be one of my favorite poems. When I found a recording of Johnny Cash reciting Service's classic tale, I couldn't help but share it with all of you. I was homeschooled all through my elementary years, and my mom, being an avid reader of poetry, made sure I was exposed to a variety of poets from an early age. While I didn't enjoy a whole lot of it, to be honest, this piece stuck with me - and this reading captures everything about the essence of the poem in a way that has to be heard to be believed. It has all the things that I want to have in my own writing: soul, atmosphere, and a biting wit. The Cremation is a dark tale of the lonely reality of the wilderness, with a supernatural twist that gets my heartstrings every time. Take five minutes out of your day to get lost in Service's words and Cash's voice.

I Chose Rapture

I’d like to take a moment to talk about a work of contemporary art that holds a special place inside my heart. It is frightening, awe-inspiring, chillingly beautiful, and has more depth than most movies, books, or plays that I’ve read over the last several years. It has influenced my views on the boundaries of theatrical performance, and convinced me for good that digital mediums can, in fact, constitute a form of art.

The creation that I speak of comes not from the likes of Miller, Picasso, or Scorsese. It was developed over several years, beginning in 2004, by 2K – a company based right here in Boston, Massachusetts. It’s title? BioShock.

That’s right. Although it may be hard to believe, and to some, seem entirely impossible, a video game has a place among my greatest artistic influences. BioShock is the perfect illustration of the potential which games have as mediums of creative and narrative expression. It has the distinction of being one of the few game titles which is not merely inspired by a philosophy, but constitutes a philosophical statement in and of itself. This epic twelve-hour adventure goes above and beyond its contemporaries, crafting a living, breathing world around the player – a tragic realm that only grows more visceral as one explores deeper into its darkest, dankest recesses.

On the surface, BioShock’s narrative reads like a typical “man-alone” adventure story. The player assumes the role of Jack, a mild-mannered, non-descript man travelling across the Atlantic Ocean on a jet liner, circa 1960. As the plane journeys high above the blue-green void, it suddenly takes an inexplicable nose-dive into the water, snapping in two and flinging Jack into the icy darkness below. As Jack struggles to the surface, surrounded by flaming wreckage and soggy remnants of luggage, his eyes are drawn to a beacon of light hovering over the water a hundred yards distant. Desperate, he swims through the frigid waves and discovers a lighthouse, jutting inexplicably out of the ocean in defiance of all rationality. Jack climbs the structure and, with no other options apparent, opens the door to the house.

And this is where the real story begins. For what Jack has uncovered is – quite literally – the mere tip of the iceberg, the sole entrance to the elaborate underwater city of Rapture. Concealed inside the lighthouse is an ancient bathysphere, waiting ominously for a passenger to order it downward into the crushing depths. As Jack, the player is left with no other option except to climb in and pull the lever, not knowing what they are accomplishing or why.

(I would like to delve into further detail about the story and setting of the game, but I don’t think my words could adequately do it justice – considering the full experience is subjective and quite lengthy to begin with. This short video should suffice, however.)

There is something to be said about the unique experience one has when playing a video game, as opposed to any other form of entertainment. Games do not rely on the passivity of their audience, but – much like the turning of the pages of a book – requires their players to actively pursue the resolution to the story, or to accomplish a tangible goal. Here is where the greatest wealth of possibility in gaming-as-an-art-form lies, and the one thing that many developers have been forgetting over the last several years. Games are not movies. They are not plays, and they are not books. If a video game is described as a “cinematic” experience, great. Now I know what game to avoid purchasing. Games are, at their core, an interactive experience, and the most successful titles are the ones which allow players to enter into a conversation with the world of the game itself.

Here is where BioShock really shines. It doesn’t need to urge the player forward with a commanding officer barking orders into a radio (although one is given to the player as a means of communication), or with a linear environmental design consisting of corridor after nondescript corridor. When one steps out of the bathysphere and into the unfamiliar territory of Rapture, the player is compelled to explore from within. Of course, the game does provide a subtle nagging presence from the get-go in the form of the Splicers, mutated ex-humans who stalk the player from the shadows throughout the game. But the sense of urgency is provided by the environment, and not fed artificially to the player. Hell, everything about the game’s story is provided through environmental context: through audio logs, diaries, graffiti, posters, and an ever-present PA blaring “helpful” propaganda messages to the citizens of Rapture. It is entirely possible for several people to play through BioShock from start to finish and have each individual recall a different version of not only the story, but which characters were good, evil, or somewhere in between. The only thing limiting a player’s immersion into the role which BioShock hands them is their curiosity and willingness to explore.

And exploration – also unlike many similar games – is a reward in and of itself. Rapture is stunning, even four years after being released (which in video game years is practically two decades). Rapture is a psychedelic blend of art deco and late-1940s New York City in its public areas and facades, with a sharply contrasting steampunk aesthetic in its maintenance and industrial sectors. I’m currently completing my third play-through (hence the writing of this reflection on BioShock specifically), and yesterday I discovered three different areas that I had somehow neglected to find the first two times I played the game. The city is a veritable maze, a dystopian society of crumbling shopping malls, restaurants, spas, and luxurious suites, all intertwined with each other in a claustrophobic cacophony of wood, plastic, and steel.

The truth is that BioShock is the first game I ever played that feels more theatrical than it does cinematic. Each interaction the player has with friends, enemies, and antagonists feels less like watching a movie and more like playing a scene. Choice in tactics and approach to reach one’s goals is critical, especially with the unpredictable nature of Rapture’s residents. Consider an encounter early on in the game, after recently escaping the bathysphere. The player is instructed over the radio to take a rickety elevator up to an abandoned plaza. On the way up, the disembodied voice reminds the player, in chilling detail no less, of the evils which lurk beneath the city’s surface. He tells you of the madness spreading through Rapture and the need to watch one’s back at all times, regardless of what one believes to be safe. Immediately after departing the lift, the player sees the vast shadow of a woman leaning over a baby carriage, projected onto a wall around a nearby corner. The woman giggles and laughs, reaches into the antique stroller, and coos at her child. When I turned this corner for the first time, I was perplexed. She didn’t seem terrifying to me, at least with her back turned, gazing at her baby. I decided to slip around her unnoticed. As I approached the woman, however, her head snapped around at the sound of my footsteps. Her face was covered in a grotesque, bloody mask, which seemed to have fused to her skin. She shrieked and attacked me with a pipe; I dodged around but she was too fast, and I could not escape. I quickly threw a blow with my wrench (the only weapon I had managed to scrounge at this point), and she collapsed. I ran to the baby carriage in horror. As I peered into its cover, I saw no baby. The woman had been fawning over a loaded revolver, tucked away under the blankets like a small child. This kind of encounter will happen over and over again in different forms throughout BioShock, drawing the player into the nonsensical madness that is Rapture’s daily existence.

It would be a travesty, as well, not to mention how damned fun the game is, too. A good quantity of games only succeed in looking beautiful, or playing beautifully, but BioShock does both with relative ease, thanks to a whole array of gameplay innovations. Part of the backstory of the game involves the discovery of Plasmids, supernatural abilities granted to ordinary humans who inject the extract of a rare sea slug into their veins.  There’s no shortage of outlandish or sadistic combinations of Plasmids at Jack’s disposal, and he’ll need to utilize every single one of them if he wishes to survive. Shoot swarms of angry bees out of your fists? Check. Set enemies ablaze, forcing them to flee into pools of water…and then throwing bolts of lightning into the mix? Check. Freeze aggressors solid and then smash them into tiny bits with a wrench? Why not?! They’d only do the same to you if you gave them the chance. The catch with plasmids, however, is their addictiveness; the player soon discovers after a couple hours of playing exactly how the city went from booming utopia to a leaky, vacant shell. (Hint: the results of heavy Plasmid use ain’t pretty.)

I’ve spent a couple weeks reflecting on the ongoing discussion over whether or not games can truly be called art, and it’s difficult to say who is right or wrong. It seems to me that while art can find its way into video games, not all video games can be considered art. So how can one know what games are art, and which are not? As I played BioShock this past week, I began to develop a concrete method to determine whether or not a video game constitutes a work of art, and not just entertainment – a set of three rules composing a unified theory on games as art.

Arthur Siegel’s Unified Theory on Video Games as an Artistic Medium

1. The game must have a narrative.

To be considered a form of art, a game must have some sort of journey. The journey doesn’t have to be large, complex, or even deep – it just has to exist. Tetris does not have a narrative; nor does Pac-Man or Space Invaders. Games like The Elder Scrolls and Fallout have incredibly detailed, multi-layered narratives with enough information to fill a thousand-page book. Half-Life has a simple narrative, but it is a journey nonetheless.  The journey can also be abstract or created entirely by the player; Minecraft has no scripted story, but the experiences each individual has while playing it is a story in and of itself.

2. The player must be placed in an active role in the world of the game.

By this I mean that the player character’s presence in the game must be critical to the progression of the game’s narrative. In order for a game to cross from entertainment into art, it must allow the player to make choices, interact and change the world (either physically or atmospherically), and/or play a vital role in solving whatever crisis faces the world of the game. Games like Call of Duty and Battlefield 3 railroad the player into a singular story path, and oftentimes place the player character in a subordinate role to the rest of the cast. In these games, the player must wait for allied companions to make decisions for them, and sometimes open freaking doors for the player. Not only that, but it is a recent trend to interrupt gameplay periodically with semi-interactive cutscenes, which give the illusion that a player is solving a puzzle or fighting an enemy – when in reality, they are simply pressing buttons when prompted to do so. On the other hand, games like The Legend of Zelda, Grand Theft Auto, and Far Cry give players real, palpable choices which have a profound effect on how the narrative progresses. There are a myriad of ways that one can go about completing their objectives, and how you treat non-playable characters can drastically alter both the difficulty and story of the game. It is also possible to make a game in which the player does not necessarily change the world of the game, but instead makes the player feel increasingly helpless or alone as the story progresses. Amnesia: The Dark Descent is the pinnacle of this type of narrative, as is Silent Hill. Both games feature environments that are not only unsettling, but actively seek to destroy the player around every turn. The fact that one can do nothing to fight the evil surrounding them is equally powerful in comparison to a game in which the player has the power to change everything. (It's important to note, however, that it must be a clear choice to give the player little control in this respect. Making a player feel helpless is different than taking control away from them altogether.)

3. The game must have a central question which it is responding to.

It is not enough for a game to have some kind of story and give the player an active role in order to be considered a work of art. The game itself must be creating either as the result of a dramatic question or as a possible answer to one. For example:

BioShock asks, “What would happen if someone built an Objectivist utopia on the ocean floor?”

Assassin’s Creed asks, “What if one could re-live the experiences of their ancestors by plugging their brains into a machine?”

Silent Hill asks, “What if there was a town that brought its visitors’ worst nightmares to life?”

These questions do not even have to pertain to the world of the game. They can apply directly to their audience as well.

Grand Theft Auto asks, “What if we gave players the power to commit whatever crimes they wanted in a virtual city?”

The Sims asks, “What if we allowed players the chance to craft their dream home and simulate social interactions in a microcosm of our own world?”

Portal asks, “How can a player solve a series of puzzles if all they are given is the ability to teleport through walls?”

There are probably several things missing from this list, but it’s certainly a start. A wealth of opportunity to create moving, passionate works of art using games already exists. It is the full application of these tools that is far rarer and much more difficult to accomplish. Games that exist purely for their entertainment value have worth, of a kind (Gears of War, Street Fighter, Quake Live, etc.). But there are things that games can do much better than other forms of expression. They can give their audience choices. They can prey on our deepest fears by having us actively flee them, or pluck at our heartstrings by allowing us to chase our wildest desires. They give ordinary people the ability to experience, to embody the extraordinary. Anyone who claims that games require no imagination are mistaken; mistaken, because to suspend one’s disbelief that the world on your screen is merely an array of polygons and shaded pixels is an exercise in imagination in and of itself. What goes unwritten and unrevealed in a game can affect a player just as much as what he or she is told and shown, like any other sort of storytelling. A good game - an artful game - gives its players the power to have an adventure.

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Useful Resources:

PBS short documentary on games - http://kotaku.com/5853739/this-video-might-convince-your-doubtful-friends-that-games-can-be-art

Extra Lives by Tom Bissell – an academic examination of games and game theory; I think there's a WR100 class that studies it, too.

Occupy with Art because the Times they are a Changin’!!

This morning I listened to Bob Dylan and cried. Yes really. Specifically I listened to “The Times they are a Changin’” I was particularly struck by these two verses:

Come writers and critics
Who prophesize with your pen
And keep your eyes wide
The chance won't come again
And don't speak too soon
For the wheel's still in spin
And there's no tellin' who
That it's namin'
For the loser now
Will be later to win
For the times they are a-changin'.

Come senators, congressmen
Please heed the call
Don't stand in the doorway
Don't block up the hall
For he that gets hurt
Will be he who has stalled
There's a battle outside
And it is ragin'
It'll soon shake your windows
And rattle your walls
For the times they are a-changin'.

This is all incredibly true! The times are changing. Even now years after Dylan wrote this song. Occupy Wall St. is happening, Occupy Boston is happening, Occupy Oakland is happening again after a raid. Occupations are taking place all over the U.S. in answer to a system that is not working for the people of the nation. And where am I? I am in a café (not Starbuck’s, but still), not at a protest. And why? Because I am a student and can not live at an ‘occupy’ camp. Why else? Because the though of risking attack by the police is scary. However, would I be there if I weren’t in school? I’m pretty sure I would have at least visited. It is a little frustrating to be an artist in training and not in the world outside of Academia! Often I feel like I am gathering tools but I would be more inspired to use them if I were not constantly in a classroom. But I am excited to have and keep developing these tools once I graduate!

The first verse posted above raises interesting points about art. To me, this verse is a call to action for the writers/creators of the world to create art that interacts with the current changing times, partially to record and document the times. But it is also a caution to not set anything in stone or prophesize a specific outcome because things are still in flux. This reminds me that when people look at this moment in history from the future, they will look to the art of the times for clues. We as artists have a duty to create in these changing times! To interact, respond to, and inform what is going on!

The second verse from above reminds me that it is the artist’s job to speak truth to power (like the dramaturg does in the rehearsal process). It is our patriotic duty to change the system if it is not working, and artists seem to me to be throughout history at the forefront of change. I did some research about what art is coming out of the Occupy movement and I found some coverage of the topic on CNN, of all places.

"Art has emerged as a major vehicle for expressing the Occupy Wall Street movement.
In addition to news this week that street art from Occupy Wall Street and Occupy D.C. was being collected by the Smithsonian National Museum of American History, the movement's Arts and Culture Committee showcased spoken word performances and poetry readings in Manhattan's Zuccotti Park....Let the Occupy movement's camps and protests and marches continue generating such art -- art that inspires interracial unity where it may not yet exist, art that reminds us of the voices unheard, art that galvanizes practical social change when nothing seems to give, art that, in Du Bois' words, tries to make the world both beautiful and right.
-Michele Elam

I did some more research on the Arts and Culture Committee for the movement. I found that it was founded because “Before social practices change we need to change the underlying culture and art is such a powerful tool for that.” There are many arts project stations at the protests across the nation, giving people a creative outlet in which to express themselves and have their voices heard. And ANYONE CAN CONTRIBUTE, even from far away. So any artist who wants to can send in their art. Here’s how:

“There are two main ways that artists can contribute. The first is through virtual territory. They can send us links to their artworks, music, paintings to our Twitter feed #occupywithart.
We also have a feed that goes the other way, #occupiedwithart, that focuses on the art being created here at the protest. [Editors note: It appears that both feeds are still underway, but the group has been organizing to get them started].
Artists can also send us their ideas to arts_culture@nycga.net and we’ll put up your poetry reading or performance. Just tell us what is it, when, where and any needs that you have and we’ll try to make it happen.” (From Above Website, look there for more info)

This has inspired me to begin to create art in dialogue (directly or indirectly) with our political situation! But then again, if all art is a product of its time, what art isn't involved in the dialogue! Creators this is a call to arms to create!

Drama Therapy

"Choose Life over the other stuff. Get out of your head. Live. Dress up. Eat. Touch people. Help out. Give up. Love people. Give your best away. There's more. What's the problem? Relax. You're going to die. Throw a party. Eat off my plate. Sing to me. Meet me in the bedroom. Get a massage. Give one. Let your amazement out into the room. Pry open the box you hide your joy in. Be a poem." -John P. Shanley

I found this quote a while back, and it has since become on of my all time favorites. As I was reading it for about the millionth time today though, for the first time it made me think of Drama Therapy. I don't know why or how it made me think of it, but thus.. today's topic!

I do, however, have an inkling for why this quote resonates so much with me today. I really believe that these words wouldn't make half as much sense as they do to me now if I hadn't have gone through 2 and a half years of theatre training. Theatre has helped me see the things I didn't see before, and helped me realize more of the possibilities that life has to offer. Drama therapy is defined by the National Association for Drama Therapy as "the systematic and intentional use of drama/theater processes, products, and associations to achieve the therapeutic goals of symptom relief, emotional and physical integration and personal growth." And while I think that all works of art and theatre are therapeutic to those who are open to them, I just think it's so wonderful that people have realized this potential in theatre, enough to use it in a more... healing setting (would you call it?)

Drama therapy exists partly because those in the psychotherapy profession realized and acknowledged that traditional therapeutic practices were sometimes too rigid and linear for patients to properly work through their issues. And the thing I like most about Drama Therapists is that they are required to have a strong theatre arts background. The merging of these two disciplines seems so natural, and like they would be so harmonious with each other. I could totally see myself getting involved with this profession, and think it's a wonderful advancement for both theatre and psychotherapy.

Some more information, if you're interested..

http://www.nccata.org/drama_therapy.htm

The Erosion of the Ethnosphere…and how we can help.

“The world in which you were born is just one model of reality. Other cultures are not failed attempts at being you; they are unique manifestations of the human spirit.”
-Wade Davis

"We all sing we all dance we all have art, but what's interesting is the unique cadence of the song, and the rhythm of the dance in every culture." -Wade Davis

My favorite TED talk: http://www.ted.com/talks/lang/eng/wade_davis_on_endangered_cultures.html

Wade Davis is an Anthropologist, Ethnobotanist, National Geographic Explorer in Residence, and advocate for the diversity of the human experience. He is dedicated to preserving the ancient wisdom of indigenous cultures around the world. I've read three of his books, "The Serpent and the Rainbow," "One River," and "The Wayfinders." All of them profoundly changed the way I understood reality and humanity. Until I discovered Davis and his thesis, I had always unconsciously considered indigenous cultures to be more like a piece of art than a complex human community. The ancient cultures of the Andes, for instance, were only photographs to be marveled at, too far away from my personal understanding of the universe to be anything more than living symbols of the differences between us. As much as I hate to admit it (I know this is awful), I also used to consider them unfortunate. I sort of pitited them. Science, modern medicine, literature, and industry were the some of the correct solutions to the human problem, and ancient cultures around the world were missing out. It didn't cross my mind that their solutions to the same problems are successful and elegant. As he talks about in the video, we view indigenous people as quaint and colorful, rather than capable of, say, science or medicine different to, yet as powerful as our own."Indigenous people are neither sentimental nor weakened by nostalgia." They are not museum exhibits on the sidelines of industrialized culture.

We talk so often in our theatrical training about giving voice to the voiceless. In this context though, that assumes that indigenous cultures have no voice. Perhaps they speak an alien language, but their voice is just as strong. I want to bring the unique voice of the Kogi, or the Maasai, or the Hopi to the global theatre community. This gets a little delicate because It has got to be the sharing of different solutions to basic human problems rather than a western culture gawking at a people they find incomprehensible but ever so fascinating. How does one start a theatrical conversation between two cultures that are so different? How can it be an equal exchange of artistic ideas? If I could just find some contact information for Wade I could ask him, I bet he could help...

Toni Morrison: Desdemona and Barbary speak.

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The opera world is a world that I love. Back home in San Diego a great opera director-friend of mine worked with Kenny Leon to direct Toni Morrison’s production of Margaret Garner.  This was the first time I engaged with Toni Morrison’s work in the opera world. Since then I have made myself aware of her developing projects. Currently Toni Morrison is working with Peter Sellar on a project entitled Desdemona, which you can read more about it there. The women in Shakespeare’s OTHELLO do not have a voice, and when Emilia attempts to speak truth she is killed by Iago. Morrison decides to bring Desadoma’s voice out of the story of OTHELLO.

For someone who has neither seen nor read the script, it’s hard to comment on the nature of the production.  However from the description of the work, I love that Morrison gives Desdemona a voice, but doesn’t demonize Othello in doing so. Although Othello has committed obscene crimes, the decision of making Othello a character forced to be a child solider humanizes his character. No one is blamed, yet everyone is responsible. Whereas in Shakespeare’s OTHELLO, Desdemona embodies everything is white, pure, and chased. This is always a concept that I had a problem with.

Morrison also brings, singer/songwriter Rokia Traore aboard and weaves together a cross dialogue between Barbary and Desdamona. An intimate cross dialogue amongst women.

I have come to realize that as an actor we are dramaturgs for our characters. It’s our responsibility to advocate for our character’s voice. There’s a lot of value in asking the question what does each character have to say, and what are they not allowed to say? In those questions there’s room for the development of new work.

Seriously check this out: Click!

A Rasin in the Sun meets Clybourne Park

Currently playing at Trinity Repertory Company October 14th- November 20th

Currently playing at Trinity Repertory Company October 14th- November 20th

Recently for my African-American drama class I wrote a critical text analysis for A RASIN IN THE SUN, a play that I’ve spent a great deal of time with. It’s a wonderful play Lorraine Hansberry is someone I respect and admire, but for the life of me I could not write this paper. I kept putting it off. I had to ask myself why it was so difficult to write an essay about a play I knew backwards and forward.

Quite frankly I could not bring myself to write yet another essay about racial injustice, and how the black family must overcome it as a unit. I had to ask is A RASIN IN THE SUN outdated? It felt blasphemous, but it had to be asked. The response I come up with was—it can’t be. It can’t be, because those issues still exist.

Gentrification is still an issue for the black community. Hair texture/style is still an issue for the black female. The black male is still disempowered and imprisoned. The black community is still struggling with the concept of the church and religion.  These issues are still racking the black community, so why was it difficult to engage in this work? It’s still a question I’m wresting with.

If I were to answer that question, I would have to attach it to the idea that new work needs to be created to talk about issues that pre-exist and remain.  When I heard the premise around CLYBOURNE PARK, I became excited. The play spins A RASIN IN THE SUN to speak about pressing issues now. Gentrification during the 1950s in Chicago is transformed into a discussion about present day gentrification and real estate in America. That’s adaption for you.  There was a clear need to pick of the torch and find a new way for the classic story of A RASIN IN THE SUN to speak to the present 2012 culture.

The River was Whiskey: STAKES AND POTATOES.

Let’s play ten fingers.

Never have I ever in my personal history of play going never have I ever walked out on a show.

However, last night during intermission of THE RIVER WAS WISKEY I did. To be fully honest I left the building, but after asking the usher how much longer the second act was—I decided to stay. After all it was only 30 mins. long, and I had come all this way. I gave the production a chance to redeem itself, but alas that never happened. As a theatre critic/ artist I had to figure out why a production written and directed by two artists whose work I respect failed so miserably.

The scenic design was superb, one of the better sets I’ve seen in a while.  The backbone of the direction was alive, and there wonderful images. The text and story line were engrossing, and yet I wanted to gouge my eyes out. Mark Cohen would’ve been disappointed in me because I stifled so many impulses. I came to realize that it was the acting.

The play opens with a wet-oily black man in overalls, looking possessed, and crawling through the window of a “pastor’s” home. The physically of this actor was present—clearly over worked, but a definite choice was made.  The more this performer worked the more my feelings of disgust arose. Here was a black actor portraying minstrel tendencies, behaving like an animal. An image that angers me. I always have to be careful when I categorize something a being minstrel—I feel I don’t know enough about it for that.  So I tried to reconsider the label I placed on it, and questioned whether it was the writing calling for this behavior or was it direction. I soon came to realize it was neither. IT WAS JUST BAD ACTING.

It wasn’t just the black actor’s acting poorly. It was bad acting across the board. There were absolutely NO STAKES. Each actor performed as if he knew all of the answers, and that they were not in the other person at all. No actions were played. The basic fundamentals of acting were non-existent.

What really struck me was the performance of this black actor. There is a common trend that I notice in much of my work and the work for fellow black artists, there’s constantly this element of “performance” that lives in our work. I know for myself my racial identity is deeply apart of me, but all to often the workspace and the world of theatre ignores race-- we are “post-racial” remember? I am not saying it needs to be the core of any project, but I am saying it needs to be talked about. It’s hard to deliver an honest performance, when in your everyday life you’re forced to perform a certain role. This does not excuse bad acting, but it simply presents an issue that I as a black actor have experienced.

“Even rabbits bite when they are pushed.”

Everyone, I implore you to PLEASE read this extremely important New York Times article from about a week ago. There's a set of short videos that go along with it - cartoons - that I urge you to watch too.

The cartoons seem, at first glance, short, silly, and needlessly violent - no different then most of the cartoons I watched when I was a kid. But they feel different, no? Darker? Cartoons I grew up on could be much the same way (the jarring "Ren and Stimpy" being the perfect example). But once I was done suspending my disbelief in their slapstick world, I walked away entertained, but little else. These cartoons have an strange staying power, and an urgent need to be seen. Watch them for youself and be the judge, but my bet is you'll feel much the same way afterwards - the fact that they're all in Mandarin Chinese will not matter at all.

The frightening urgency of these cartoons is the product of their being made in China, a nation that has become remarkably dangerous for both artists and those looking to speak out against their government. Of course, many artists in China today have made it their mission to do just that - animator and cartoonist Pi San being one of them. Rather than use picket signs and marches to speak out against those in power, Pi San uses both his drawings and the internet as his weapons. He and web-saavy contemporaries such as blogger Wen Yunchao, whom the New York Times article is about, have recently been working to take a stand using laughter and satire, in the hopes that comedy will mobilize the massive Chinese citizenry to action against their own government. The article's author Brook Larmer speaks to the surprising power men like Wen Yunchao and Pi San have had in recent months, saying rightly that being laughed at can be a ruler's greatest fear.

Disturbingly, the Chinese government has made it near impossible for these artists to reach people at all. Larmer's article details the circuitous process of these two posting a satirical cartoon or message on a website akin to Youtube or Twitter, it's popularity spreading like wildfire and reaching several million Chinese within hours, and then the cartoon or message disappearing from the internet alltogether. Pi San's fighting back against this censorship lead him to the decision to flee the country, fearing for his life and the lives of his family members.

As a young artist, reading this article has made me realize that I take my voice for granted - not to mention the fact that I am allowed to have a voice at all. So please, PLEASE read this article - I promise you, it will make you appreciate the freedom given to us in this country to create. Artists in nations like China have made it their mission to fight back against their government and incite change, knowing full well that they could be risking their lives doing so. One wonders what American artists like us would make if we were up against such odds.

Dying the Right Death

I found this article on the guardian that is super interesting -- and it reminded me a lot of this past round of shows. Thinking about "a good stage death" made me think a lot about Titus especially, and how the way deaths can totally take the audience out of or keep them right in the show. And I just have to say that something about Titus that I really really enjoyed was that I feel like the production didn't try to disregard the absurdity of so much blood and death. Not all of the deaths seemed "realistic" to me, but I feel like if Christine and all the actors tried to do that, they would have lost me. Sometimes I feel that the harder the production tries to make the death look real, the more stupid they make themselves look. Theatre is creative, acting is creative, so why can't we be creative when a character dies!? I just so appreciated that Titus seemed to embrace, acknowledge, and really go for it when it came to the plethora of onstage deaths. The characters' lives ended in a very Shakespearean feeling way, but the execution of the death and the symbolism that followed made all the difference. It reminded me so much of the revenge tragedy "Death of a Salesman" group, where I was partly laughing out of discomfort and shock, but just as horrified and moved by the deaths happening all around me. As Alexis Soloski says in this article, "By eschewing the conventions of realism, Van Hove delivered a stage death more poignant and persuasive than any number of studied judders and convulsions." PREACH.

“Phaedra Backwards” and Forwards

In the NY Times ArtBeat section, I found an article about Marina Carr's new adaptation of Phaedra and the Minotaur, Phaedra Backwards. In her adaptation, Carr tells the story of Phaedra backwards, hence the name. I think this could be really interesting when paired with an adaptation/translation that is a lot closer to the original. By seeing the two together where one ends and the other begins, the story would come full circle. Watching the story both in the way it was originally told/written and in Carr's adaption, the audience would leave with two varying perspectives. By doing so, a great discussion of what it means to tell a story in the way it was originally written and when told backwards would emerge, potentially influencing more theaters to follow this method.

http://www.nytimes.com/2011/10/30/nyregion/phaedra-backwards-a-classical-myth-in-princeton.html?_r=1&ref=theater

Jeanette Winterson on Writing & Truth

You must read this. The novelist & essayist Jeanette Winterson has written a heart-wrenching and illuminating piece for the Guardian about her terrible childhood, and how literature became her lifeboat.  For those of you who've engaged in autobiography via playwriting, or hope to find ways to tell the difficult parts of your own stories through art, Winterson is someone you should know.  (You may remember her from her brilliant essay on how to look at paintings, "Art Objects.")  I happen to love Winterson's writing in general, but am a particular fan of her  lesbian literary scifi like Stone Gods, or historical reimaginings like Sexing the Cherry.

A few excerpts from the Guardian piece that I found especially resonant:

"Truth for anyone is a very complex thing. For a writer, what you leave out says as much as those things you include. What lies beyond the margin of the text? The photographer frames the shot; writers frame their world."

"I needed words because unhappy families are conspiracies of silence. The one who breaks the silence is never forgiven. He or she has to learn to forgive him or herself."

"I asked my mother why we couldn't have books, and she said, "The trouble with a book is that you never know what's in it until it's too late." I thought to myself, "Too late for what?""

"Growing up is difficult. Strangely, even when we have stopped growing physically, we seem to have to keep on growing emotionally, which involves both expansion and shrinkage, as some parts of us develop and others must be allowed to disappear … Rigidity never works; we end up being the wrong size for our world."

"I was confused about sex and sexuality, and upset about the straightforward practical problems of where to live, what to eat, and how to do my A levels. I had no one to help me, but the TS Eliot helped me. So when people say that poetry is a luxury, or an option, or for the educated middle classes, or that it shouldn't be read at school because it is irrelevant, or any of the strange and stupid things that are said about poetry and its place in our lives, I suspect that the people doing the saying have had things pretty easy." {boldface emphasis mine}

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