“Free Power”

I conducted some further research on the work of Adrian Howells as I wanted to know more about his performances and how he uses different types of transaction. Currently, the transaction in our piece takes place in the form of cake  being given to the audience-participants for helping us with our performance. However, I felt this type of transaction to be too impersonal and too forced rather than artistic and meaningful, yet the use of the cake as an incentive problematises this notion of meaningfulness, as it’s meaningful to us to get people to take part.

As a result of this, I read the article From Talking to Silence: A Confessional Journey by Dee Heddon and Adrian Howells, in the hope of finding out more about transaction. Heddon discusses how “the boundary between performer and spectator dissolves in the process of exchange, an exchange that asks for a very committed and at times vulnerable sort of spectatorship” (Heddon, 2011). Not only that, I found that in most of Howell’s work, exchange is “consistently dialogic […] performed within a wider cultural context of the mass-mediatization of the personal and private made public” (Howell, 2011). The use of dialogical exchange in Howell’s work is primarily used to help the audience-participants feel comfortable with sharing.

On Wednesday we wet out into Speaker’s Corner with signs advertising “FREE CAKE”. To our surprise (and contrary to similar experiments we have done in the past) a lot of people came over to talk to us. We generated more interest than ever before, simply by advertising something for free. I was delighted that we finally had participants, but somewhat disheartened with the lack of sustenance in our part of the transaction. Us giving out free cake lacks meaning and generosity,  whilst somewhat telling people we’re only doing this for us, not them – the opposite of our purpose. So, we decided to ask our classmates.

Back in the seminar room we talked our classmates through our performance and our ideas, and asked them specifically about our use of transaction – what do you think to it? What does it say to you? What could we do instead? Some suggested that the transaction from our side is giving them the means to protest, giving them “free power”. Could we give them something physical to symbolise this? Perhaps a slip of paper with something written on it. Another person suggested giving them “free advice” on what they’d written down, like an advice slip you get from a cash machine, which are so present in Speaker’s Corner (this too plays on the idea of ‘transaction’ as that is what a cash machine is built for). Other more general ideas around our performance were born through this discussion, such as the placing of the placards into plant pots and allowing the audience-participant to do that themselves if they so wished – they are letting their idea grow and are nourishing/nurturing it. This triggered the idea of someone – perhaps one of us – going round at certain intervals and watering the soil each placard is planted in. Furthermore, the idea arose about having smaller signs branching off the larger placards once we run out to create a physical representation of a tree.

Works Cited

Heddon, D. and Howells, A. (2011) From talking to silence: a confessional journey. PAJ: A Journal of Performance and Art, 33 (1) 1-12.

 

Creating the performance

Over the past few weeks / months we have been thinking, experimenting and devising work. Initially we wanted to create a strucutural representation of the obelisk located in St Marks Square, but we realise that we could go further both themeatically, metaphorically and artistically.

Our aim for our site specific work is to bring in the community. The High Street as said previously, is a communal non-place. It is a transitional place. People move in and out and walk and don’t stop for anything other than to look inside a shop window or briefly speak to someone that they recognise on the street. The obelisk can be argued to be a centrepiece to the halting of the transitional atmosphere as it’s purpose was a fountain. People would drink from this place, it was a source of life. It was a source of nourishment. Now it is a memorial. A homage to those that have done extraodinary talents to lincoln. It has been stripped of it’s purpose which was to serve as a fountain but also a homage to St Thomas Beckett chapel that was demolished in the late 1700s.

Attracting an audience is often a tricky tact to do in a performance and in traditional theatre. Over the past weeks we have been experimenting with different questions and approaches to people on the high street and noted down best practice. We wanted to engage with the people on the high street, connect with them. See who would react to what specfic question and which methods / texts were being ignored. It became clear very early on that the broader, more complex questions got more responses such as: “If aliens were to attack the high street, where would they land” proved to be a favourite amongst people. We got distasteful reactions, responses were always interesting, funny looks, actual places such as the cathedral, tesco car park and “that house” were also given and all managed to contribute towards this initial experiment.

What we were creating through our experiments were episodic forms of Street Theatre rather than a piece of work that reflected Site-Specificity.

 

 “Theatre should be product of the community” (Bim Mason, 133, 1992)

Our performance needed and is now currently underpinned by the historical significance of our specific site, as well as upheld via our practitional influences which as previously mentioned are Forced Entertainment, Michael Fried and John Newling. We are not dealing with performance of acting as such. We do not play characters, nor do we intend to. To play a character in our piece is would detract from the entire intention of our site-specific performance. It wouldn’t be organic and nor would it entice the audience i.e the community walking by, stopping, talking, writing labels on the bottles or our invited audience of our peers.

To frame our work as a whole I would argue that this is a type of exhibition. An organically built exhibition built through us as the performers and the audience that wander through the labelled bottles and infact the witnesses. The witnesses in context to this perfromance are those members of the public that contribute their suggestions to our final and only question:

    In one word, what do you value most in life?

They witness their bottle being taken from them and / or placed down by themselves. The bottle is either placed in conjuction to the formation of the bottles placed by us – the performers, or it is infact placed totally different, distrupting the formation altogether but in doing so, making it a more organic piece. Something that is not orchestrated by us, but orchestrated by the audience.

It can be argued that when we are performing in this kind of site specific work we are not really performing. There is the assumption that we are as we are engaging with people as if they are an audience, we have our ‘stage’ we have our ‘props’ our ‘set’ and our ‘costume’ but we are not generating a theatrical performance and nor is our intention. We are simply bridging the gap between the audience and the art.

An Audience member > (Contributes a suggestion) > The suggestion is taken by the performer and is written on the bottle > (On the bottle is a white label, and in black permanent marker the suggestion is easy to read) > The performer places the bottle down in formation and the engagement with that particular member ends.

That is until they ask us (which is typical of people who are intrigued of lots of waterbottles being placed down on the street) in which case we pull our a piece of paper which contains a eulogy. The obelisk is representative of a memorial, of memory. So in this regard we are treating our particular site with the memory of the obelisk that once stood. There is the argument made by Michael Fried that if you move a work of art, that work is destroyed. Although the obelisk served a social purpose it did serve as a, archaelogical piece of artwork. Now because it has been moved, it’s purpose has moved with it. It no longer serves a communal nor social function. It is just something to be admired, something to look at, and something to be interpreted. Which is what our piece of work is incorporating throughout the duration of the performance.

Last weeks site experiment

Last week our group content with our idea though it was crucial for to experiment with our latest plan. instead of returning to the concept of gathering thoughts of the public. But instead use water bottles to make our structure which is our major plan, to show the history or more clearly a anniversary of the obelisk and its life and use on the Lincoln high street. through this we wish to present this structure through water bottles, however this task appeared harder then our group originally though building this structure seemed impossible do to the surrounding conditions of the high street for example the uneven surface of the high bridge as well as peoples interaction with our work (mostly negative) as people took bottles without asking jeopardising our testing. also the whole principle is challenged due to the actually ability to stack the bottles. the shape of the bottles makes it difficult to stack the bottles in our desired shape as well as the sheer amount of bottles that would be required unpractical , thus questioning our ability to make our reinterpretation of the obelisk. however after our mid session meeting with Steve, helped us find a way around these problems, instead of making a statue of the obelisk which seems to be unpractical what if we made a grave out of the water bottles presenting a memorial instead of a statue however until further research we can not see how this can be approached this will be next weeks mission.

Experiments And Beginnings

For the past few weeks our group has gone into the High Street and we have been performing “social experiments” for lack of a better term. The aim of these “experiments” have primarily been to gauge audience response around the spot we will be performing in come the final performance.

To add context to what we have been doing, we have done research into a spot on the High Street; a bridge with a raised platform, across from Stokes, known as the High Bridge. From research it was discovered that an obelisk currently residing in St. Marks at the end of the High Street used to be on the High Bridge. It was demolished in 1939, and rebuilt in 1996 in its new location. Our intention is to make a model of this obelisk in the spot where it originally was positioned.

“So consider an archaeological artefact. Do not begin with the question ‘What is it?’ Instead ask ‘What does it do?'” (Pearson & Shanks, 2001, 53)

Our “artefact”, the obelisk, was formerly used as a public water conduit. Our intention is to create a model of this obelisk out of water bottles in its original location (the High Bridge), before dismantling the model and providing the bottles to the public. Part of our aim is to bring the audience into the performance by having them stick labels on the bottles using a variety of questions centred on the High Street. As mentioned, at the end we will hand this bottles out; thus recreating the obelisks original purpose. This has somewhat been inspired by the Tilted Arc sculpture designed by Richard Serra and the controversy of it’s moving.

In preparation for this we have been experimenting with questions with themes from Forced Entertainment. Such questions have included, “What is the best place on the High Street?”, “Tell me a story about the High Street”, and “If Aliens were to visit Lincoln, where would they land?”. The intention behind these questions was to see what kind of response we would get.

 

 

Works Cited:

Pearson, M., Shanks, M. (2001) Theatre Archaeology. London: Routledge.

A Change of Heart

Part of our investigatory work around developing our performance involved us returning to Speaker’s Corner and experimenting in the space. We did things such as eves-drop in the square and inside the shops, walk around the square picking out small details, and talk to each other from across the space; afterwards we sat on a bench and brainstormed ideas. We agreed that we still wanted to use the idea of transactions, given that the space we are in is so focused on money and exchange, yet we also agreed that rather than pinpointing our performance with the specific event of the Suffragette rally that happened there, we would look at how that event inspired the creation of Speaker’s Corner, and the intended purpose of it today.

Still taking elements of our inspiration from the Suffragettes, we decided that placards would remain a large part of our piece, but rather than intending them to emulate the Suffragette protests, we looked at the wider, more contemporary meaning. Placards have become the recognised symbol for protest as they say the message louder than the voice ever could, contrasting with the identities of the protests and women who once occupied that space, which are now silent.  This kind of ‘loud silence’ was very appealing to us and informed our creative decision to involve the audience in the performance.

Our idea is to invite the audience to write their answer to a question on a small piece of paper, the question being:

“What power do you feel as a person in the world today?”

We will then give them the option to transfer these (anonymous) quotes to a placard which will be placed around the square, or to post it through the letterbox of an empty shop unit – the anonymous space. Every person who answers our question will be given a free piece of food, perhaps cake, which will make them feel rewarded for helping other people, and feel good for expressing themselves where they otherwise wouldn’t. Throughout the afternoon as these answers are being collated, the piece becomes a live installation of thought, with the audience acting as artist and performer, whilst we remain silent, letting them create the piece. To visually demonstrate our silence, our aim is to wear pieces of material/tape covering our mouths; this symbolises that it is not our voices we are demonstrating in the piece, but the voices of the public, allowing them to use the space for its true purpose, exercising FREEDOM OF SPEECH (something not a lot of people know).

The purpose of this is to show the public that they have freedom of speech and whats more, a place designed to demonstrate it in. Through our performance we aim to allow people to use the space for its purpose, allowing them to turn their opinions into a voice where otherwise they’d remain silent – they do have power, so use it.

We researched the work of Suzanne Lacy, a feminist performance artist who’s work mainly revolves around women’s rights – in particular, destroying rape culture. Lacy’s Auto on the Edge of Time (1993-1994) was:

“A series of installations and projects that explored the effects of domestic violence as experienced by women, children and families throughout the United States. The centerpiece [sic] of the project was a collection of wrecked cars transformed by Lacy and her collaborators into sculptural testimonials on themes of escape, abuse, control, support, healing, memorializing and more.”

(Lacy, 2015)

Lacy’s use of testimonials added an element of catharsis to her work, giving an emotional outlet and escape to victims, whilst also displaying a powerful message to others. This is similar to the aim of our work; to provide opportunities for people to let their opinions be heard and to inspire them, and others, to do this more in the future.

Works Cited:

Lacy, S. (2015) Suzanne Lacy. [online] Available from: http://www.suzannelacy.com/early-works/#/auto-on-the-edge-of-time/ [Accessed 4 March 2016].